LIBRARY 

PRIKCETOX.  K.  J. 


No.  Case, 
No.  Shelf, 
No.  Book. 


m 


3 


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PRACTICAL   EXPOSITION 


EPISTLE  TO  THE  EPHESIANS 


SERIES   OF   LECTURES 


ADAPTED    TO   BE    READ   IN   FAMILIES    AND    SOCIAL   MEETINGS. 


BY  THE 

Rev.  WILLIAM  "^EILL,  D.  D., 

AUTHOR     OF     BIBLICAL     HISTORY,     ETC 


PHILADELPHIA: 
WILLIAM    S.    MARTIEN 

NO.    142    CHESTNUT    STREET. 

1850. 


Entered  according  to  Act  of  Congress  in  the  year  1850,  by 

William  S.  Martien 

In  the  office  of  the  Clerk  of  the  District  Court  for  the  Eastern 
District  of  Pennsylvania. 


CONTENTS 


PAGE 

LECTURE  I.— Grace,  Election,  &c 13 

LECTURE  IL— Adoption 22 

LECTURE  III. — Redemption  through  the  blood  of 

Christ 31 

LECTURE  IV.— The  Unity  of  the  Church 39 

LECTURE  v.— The  Seal  of  the  Spirit 47 

LECTURE  VI.— The  Supremacy  of  Christ 56 

LECTURE  VII.— Human  Depravity 64 

LECTURE  VIII.— Salvation  by  Grace 73 

LECTURE  IX. — Aliens  brought  nigh  by  the  Blood 

of  Christ 84 

LECTURE  X.— Church-Fellowship  a  Duty  and  Pri- 
vilege      91 

LECTURE  XL— Christ  the  Chief  Corner  Stone.  . .   100 

LECTURE  XII.— The  Mystery  of  Christ  Revealed  111 

LECTURE  XIII.— The    Unsearchable    Riches    of 

Christ 120 

LECTURE  XIV Paul's  Prayer  for  the  Ephesian 

Christians 130 


8  CONTENTS. 

PAGE 

LECTURE  XV.— The  Unity  of  the  Spirit  in  the 

Bond  of  Peace 141 

LECTURE  XVI.— Ascension  Gifts 153 

LECTURE  XVII.— Christian  Stability 163 

LECTURE  XVIIL— The  Pdrity  of  True  Religion.  171 

LECTURE  XIX.— Truth  and  its  Obligations 178 

LECTURE  XX. — Anger  and  its  right  Government.  186 

LECTURE  XXL— Stealing  and  Fraud 194 

LECTURE  XXII.— The  right  use  of  Speech 204 

LECTURE  XXIII. — Grieving  the  Spirit,  whereby 

WE  are  Sealed 216 

LECTURE  XXIV.— Imitating  God,  as  Children.  . .  226 

LECTURE  XXV.— Nonconformity  to  the  World.  .  236 

LECTURE  XXVL— The    Sleeper    aroused   to  the 

Improvement  of  Time 244 

LECTURE  XXVIL— Temperance,  Psalmody,  &c.  . .  254 

LECTURE  XXVIII.— The   Marriage  Relation....  263 

LECTURE  XXIX.— Reciprocal   Duties  of  Parents 

and  Children 273 

LECTURE  XXX.— Masters  and  Servants 285 

LECTURE  XXXI.— The  Christian  Warfare 296 

LECTURE  XXXIL— The   Duty   and   Privilege    of 

Prayer 309 

LECTURE  XXXIII.— Christian  Sympathy  and  its 

Source 319 


PREFACE 


The  author  has  endeavoured  in  this  brief 
Exposition  to  give  a  faithful  view  of  the  doc- 
trines and  duties  inculcated  in  the  Epistle. 
It  is  not  at  all  critical  or  elaborate ;  but  plain 
and  practical,  and  designed  to  help  the  serious 
reader  to  a  right  understanding  of  the  Apos- 
tle's meaning. 

The  Epistle  itself  is  one  of  the  richest  and 
most  precious  portions  of  divine  revelation. 
We  have  here,  in  six  short  chapters,  which 
may  be  read  in  half  an  hour,  a  dense  and 
comprehensive  epitome  of  the  great  truths  of 
the  gospel.  Such  a  variety  of  subjects  in  so 
small  a  compass,  is  characteristic  of  the  in- 
spired text.  These  expository  lectures  are 
intended  to  illustrate  and  apply  the  principles 
of  Christian  faith  and  practice.     If  the  volume 


10  PREFACE. 

in  which  they  are  here  embodied,  shall  prove 
a  useful  book  to  read  in  families,  or  social 
meetings  in  the  absence  of  a  preacher,  the 
author's  main  object  will  be  accomplished. 
Should  the  work  be  deemed  too  urgent  and 
exhortatory  in  its  style  for  an  Exposition,  let 
it  be  remembered  that  the  gospel  may  be  pub- 
lished, and  its  claims  urged,  not  only  from  the 
pulpit,  but  also  through  the  press  ;  so  that  our 
testimony  may  be  continued  after  our  labours 
are  finished,  and  we  are  gone  to  our  long 
home. 

A  desire  to  prolong  one's  service  in  the 
cause  of  truth,  may  be  a  sufficient  reason  for 
the  publication  of  a  book,  even  if  it  have  no 
special  claim  to  public  favour.  It  may  do 
some  good  where  abler  works  would  fail. 
God  often  uses  feeble  instrumentalities  in 
promoting  his  own  great  purposes  of  mercy, 
and  to  show  forth  his  gracious  power;  his 
thoughts  and  ways  are  not  as  ours.  This 
little  volume  is  put  forth  with  no  lofty  pre- 
tensions or  sanguine  expectations,  but  as  a 
small  contribution  to  the  religious  literature 
of  the  age.  Let  it  find  its  proper  place,  and 
pass  for  what  it  is  worth.     It  is  designed  as 


PREFACE.  11 

the   author's   testimony   to   the  doctrines  of 
grace,  and  the  forgiveness  of  sin,  through  the 

merits    and    mediation   of    our  Lord    Jesus 

Christ;    to  whose  blessing  it  is  commended, 
and  to  whom  be  glory  for  ever ! 

Philadelphia,  April,  1850. 


PRACTICAL    EXPOSITION 


EPISTLE  TO  THE  EPHESIANS. 


LECTURE  L 

Ephesians,  I.  1 — 4. — Paul,  an  apostle  of  Jesus  Christ,  by 
the  will  of  God,  to  the  saints  which  are  at  Ephesus,  and  to 
the  faithful  in  Christ  Jesus :  grace  be  to  you,  and  peace, 
from  God  our  Father,  and  from  the  Lord  Jesus  Christ. 
Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ, 
who  hath  blessed  us  with  all  spiritual  blessings  in  hea- 
venly places  in  Christ:  according  as  he  hath  chosen  us  in 
him,  before  the  foundation  of  the  world,  that  we  should  be 
holy  and  without  blame  before  him  in  love." 

In  this  brief,  but  rich  and  comprehensive  epistle, 
we  shall  meet  with  subjects  of  a  profound  and  intri- 
cate nature ; — subjects  on  which  men  of  perhaps 
equal  learning  and  piety  do  not  think  exactly  alike. 
To  these  points  it  will  become  us  to  attend  with  a 
modest,  candid,  and  teachable  state  of  mind,  remem- 
bering the  words  of  the  Psalmist,  "  The  meek  will 
he  guide  in  judgment ;  and  the  meek  will  he  teach 
his  way."     Psalm  xxv.  9. 

Ephesus,  where  the  Christians  lived  to  whom 
this  epistle  was  immediately  and  principally  ad- 
dressed, as  is  well  known,  was  the  chief  city  in 
Asia  Minor.  It  was  the  residence  of  the  pro-con- 
sul, or  governor  of  the  province.  It  was  situated 
on  the  coast  of  the  iEgsean  Sea,  now  called  the 
Archipelago.  It  was  a  place  of  considerable  note; 
distinguished  for  its  wealth  and  learning;  but  pre- 
eminent for  idolatry  and  the  magic  arts.  Here 
2 


14  EXPOSITION   OF 

stood  the  famous  temple  of  Diana,  one  of  the  won- 
ders of  the  world,  containing  an  image  of  that  god- 
dess, said  to  have  fallen  from  heaven.  The  wor- 
ship of  this  image  was  celebrated  with  the  most 
pompous  rites,  attended  by  numerous  priests  and 
crowds  of  votaries.  The  Ephesians,  in  general, 
appear  to  have  been  a  dissolute  and  wicked  people, 
"  walking,  as  the  apostle  expresses  it,  according  to 
the  prince  of  the  power  of  the  air,  the  spirit  which 
worketh  in  the  children  of  disobedience."  But 
God  entertained  designs  of  mercy  towards  some, 
even  in  Ephesus,  whom  he  had  determined  to  call 
out  of  darkness,  and  rescue  from  the  power  of 
Satan.  On  perusing  the  18th  and  19th  chapters  of 
"The  Acts,"  you  will  find  that  the  apostle  Paul 
had  laboured  among  them  in  word  and  doctrine,  at 
different  times,  about  the  space  of  three  years,  as 
he  remarks  to  the  elders  of  the  church,  whom  he 
afterwards  met  at  Miletus,  on  his  way  to  Jerusa- 
lem. The  congregation  collected  under  his  minis- 
try, was  probably  large  and  respectable.  It  in- 
cluded persons  of  various  ranks,  both  Jews  and 
Gentiles.  This  circumstance,  together  with  the 
commercial  character,  idolatry  and  splendour  of  the 
place,  rendered  them  peculiarly  liable  to  be  seduced 
from  the  good  ways  of  the  Lord,  not  only  by  the 
example  of  the  profane,  but  by  the  arts  of  false 
teachers.  Paul,  notwithstanding  his  own  suffer- 
ings, retained  his  tender  concern  for  their  spiritual 
welfare.  During  his  imprisonment  at  Rome,  and 
about  the  sixtieth  year  of  our  Lord,  as  is  generally 
believed,  he  wrote  them  this  epistle ;  in  which  he 
gives  them  an  epitome  of  the  gospel.  The  epistle 
is  now  divided  into  six  chapters:  the  first  three  are 
chiefly  doctrinal,  the  others  are  practical,  and  relate 
principally  to  the  duties  of  social  life.  In  order  to 
secure  their  serious  attention  to  the  subjects  on 
which  he  was  about  to  treat,  the  writer  addresses 


THE   EPHESIANS.  15 

them  in  his  appropriate  character,  recognizing  them 
as  the  professed  disciples  of  the  Redeemer.  "Paul, 
an  apostle  of  Jesus  Christ,  by  the  will  of  God,  to 
the  saints  which  are  at  Ephesus,  and  to  the  faithful 
in  Christ  Jesus."  The  word  apostle  designates,  in 
general,  a  person  who  is  commissioned  by  another 
to  transact  important  business,  either  of  a  secular  or 
religious  nature.  The  apostles  of  Jesus  Christ  were 
charged  with  the  promulgation  of  his  gospel.  To  this 
sacred  work  they  were  called  off  from  their  several 
occupations,  and  endued  with  power  to  perform 
miracles,  in  confirmation  of  what  they  declared  and 
taught.  As  Paul  was  not  one  of  the  original  twelve, 
whom  the  Saviour  at  first  appointed,  his  enemies 
spared  no  pains  to  discredit  his  pretensions  to  that 
high  and  holy  character.  Hence  we  find  him,  uni- 
formly, in  the  beginning  of  his  epistles,  asserting  his 
claim  in  firm  and  dignified,  though  modest  and  unas- 
suming language.  His  call  to  the  apostleship  was  in 
the  face  of  day — on  an  occasion  which  could  not 
fail  to  attract  public  attention;  and  was  accompanied 
by  circumstances  of  so  extraordinary  a  nature,  as 
left  no  room  to  doubt  that  he  was  constituted  an 
apostle  of  Jesus  Christ  by  the  will,  and  according 
to  the  command  and  purpose  of  God  the  Father. 
"  To  the  saints  which  are  at  Ephesus,  and  to  the 
faithful  in  Christ  Jesus."  It  is  the  opinion  of  seve- 
ral judicious  commentators,  that  the  apostle  in- 
tended this  epistle,  not  only  for  the  Ephesians,  but 
likewise  for  the  neighbouring  churches  who  might 
have  an  opportunity  of  perusing  it.  If  this  be  the 
fact,  it  accounts  for  the  tw^o  modes  of  expression 
used  in  the  inscription,  "Saints  at  Ephesus,  and 
the  faithful  in  Christ  Jesus;"  as  the  latter  is  more 
general  and  comprehensive  than  the  former.  But 
it  is  of  much  more  consequence  to  remark  the  im- 
port of  these  titles  by  which  Christians  are  distin- 
guished.    Saints,  means  holy  persons  ;  and,  though 


16  EXPOSITION   OF 

it  is  not  applicable,  in  a  strict  sense,  to  any  of  our 
fallen  race,  while  they  remain  in  this  imperfect 
state,  yet  it  intimates  strongly  our  obligation  to  de- 
part from  iniquity,  and  to  aim  at  universal  holiness 
of  heart  and  life.  And  it  is  our  rejoicing  that  He 
who  hath  begun  a  good  work  in  us;  that  He  who 
hath  renewed  us  in  the  spirit  of  our  minds,  will 
sanctify  us  more  and  more,  till  we  are  fitted,  through 
grace,  for  the  glories  and  pure  enjoyments  of  hea- 
ven. 

"  The  faithful  in  Christ  Jesus,"  means  the  same 
with  believers  in  Christ,  who,  by  their  profession, 
are  bound  to  keep  his  commandments,  to  confide  in 
his  promises,  and  entrust  their  souls  to  the  powerful 
and  saving  influence  of  his  unchangeable  love. 

Observe  in  the  next  verse  the  apostle's  salutation : 
"  Grace  be  to  you,  and  peace  from  God  our  Father, 
and  from  the  Lord  Jesus  Christ."  The  Holy  Spirit 
is  not  mentioned  in  this  salutation,  probably,  because 
it  is  by  his  agency  that  every  blessing,  of  a  saving 
and  spiritual  nature,  is  applied  to  the  souls  of  be- 
lievers. In  the  wondrous  scheme  of  man's  redemp- 
tion, the  sacred  Scriptures  teach  us  that  the  Father 
is  the  fountain  of  light  and  love ;  the  Son,  the  me- 
dium ;  and  the  Holy  Spirit  the  efficient  agent  by 
whose  powerful  energy  we  are  made  partakers  of 
the  great  salvation. 

Grace  and  peace  are  the  objects  of  the  aposlle's 
wish  on  behalf  of  the  "saints  and  faithful  in 
Christ  Jesus."  These  are  terms  of  very  compre- 
hensive import.  The  word  grace  is  used  in  va- 
rious senses:  but,  considered  in  relation  to  God, 
its  meaning  is  free  and  unmerited  favour  shown 
to  the  guilty.  As  it  respects  man,  it  implies  all 
the  virtues,  and  religious  affections  of  the  Chris- 
tian, as  reconciliation  to  God,  faith  in  the  Lord 
Jesus  Christ,  and  joy  in  the  Holy  Ghost.  Di- 
vines   have    distinguished    it   into    common   and 


THE   EPHESIANS.  IT 

special.  Common  grace,  is  what  all  men  have, 
by  which  is  meant  the  light  of  reason,  and  the  dic- 
tates of  natural  conscience.  Special  grace  is  pecu- 
liar to  the  pious,  and  is  displayed  in  the  renova- 
tion and  sanctifi  cation  of  the  heart.  This  is  said, 
and  I  think  very  properly,  to  be  irresistible. 
Because,  although  it  meets  with  opposition  at 
first,  yet  as  its  operation  is  upon  the  will  as  well 
as  the  understanding,  and  as  it  is  the  effect  ot 
redeeming  love,  supported  by  the  unalterable  pur- 
pose of  God,  including  both  the  end  and  the 
means,  what  can  hinder  its  success?  The  pur- 
pose of  the  Lord  shall  stand.  The  promise  has 
gone  forth  from  the  lips  of  Him,  in  whom  there 
is  no  variableness,  or  shadow  of  turning:  "Thy 
people  shall  be  willing  in  the  day  of  thy  power, 
in  the  beauties  of  holiness  "  from  the  womb  ot 
the  morning:  thou  hast  the  dew  of  thy  youth." 
Psalm,  ex.  3.  Peace  is  one  of  the  fruits  of  the 
Spirit,  and  is  intimately  connected  with  faith,  in 
the  Redeemer: — "Being  justified  by  faith,  we 
have  peace  with  God,  through  our  Lord  Jesus 
Christ:"  Rom.  v.  1,  This  peace  with  God,  is 
always  accompanied  by  peace  of  conscience,  and 
a  placable,  benevolent,  and  peaceable  disposition 
towards  mankind.  Here  the  apostle's  mind  seems 
to  have  been  filled  with  devout  admiration  of  the 
loving  kindness  and  tender  mercies  of  the  Lord  to 
our  guilty  race;  and  he  gives  vent  to  his  feelings  in 
a  strain  of  the  most  fervent  and  devout  thanksgiv- 
ing: "  Blessed  be  the  God  and  Father  of  our  Lord 
Jesus  Christ,  who  hath  blessed  us  with  all  spiritual 
blessings,  in  heavenly  places,  in  Christ:"  which 
may  be  paraphrased  thus :  "  When  I  set  myself  to 
think  of  the  happy  state  into  which  you  are  brought, 
as  true  believers  in  the  Son  of  God,  by  this  glorious 
dispensation  of  divine  grace,  with  whatever  per- 
sonal sorrows  and  afflictions  I  may  be  pressed,  I 
2* 


18  EXPOSITION   OF 

cannot  forbear  breaking  forth  into  songs  of  praise. 
Join  with  me,  therefore,  my  dear  Christian  breth- 
ren, and  let  lis  all  say  from  our  hearts,  Blessed  be 
the  God  and  Father  of  our  Lord  Jesus  Christ,  who 
is  now,  through  him,  become  our  God  and  Father, 
and  hath  blessed  us,  even  all  that  are  partakers  of 
his  grace,  whether  Jews  or  Gentiles,  with  every 
spiritual  blessing  in  Christ;  having  graciously  be- 
stowed upon  us,  in  him,  and  for  his  sake,  by  the 
operation  of  his  Holy  Spirit,  whatever  may  conduce 
to  the  happiness  of  our  souls  now,  whatever  may 
prepare  them  for  eternal  glory,  and  may  seal  to  us 
the  joyful  hope  of  a  blessed  immortality." — Dod- 
dridge's Fam.  Expos,  in  loc. 

Dr.  James  McKnight  understands  the  phrase  "in 
heavenly  places"  to  mean  the  visible  Church;  but 
as  it  is  expressed,  in  the  original,  by  a  single  word, 
which  signifies  heavenlies,  and  may  relate  either 
to  places  or  things,  I  prefer  the  interpretation  given 
by  Dr.  Doddridge,  who  says  it  signifies  the  sancti- 
fying and  saving  graces  of  the  Spirit,  such  as  effec- 
tual calling,  justification  by  faith,  the  adoption  of 
children,  and  the  illumination  of  the  Spirit.  These, 
says  he,  are  blessings  in  the  heavenlies,  or  in  hea- 
venly things,  as  I  would  choose  to  render  it,  rather 
than  places,  as  they  are  things  ihat  have  a  manifest 
relation  and  respect  to  heaven,  and  have  a  tendency 
to  prepare  us  for  it,  and  to  lead  us,  not  to  seek  after 
the  enjoyments  of  this  world,  but  to  be  conversant 
about,  and  to  be  waiting  for  those  of  the  heavenly 
state." — Note  in  loc. 

Having  offered  this  tribute  of  praise  to  God  for 
his  unspeakable  mercies,  the  apostle  proceeds  to 
specify  some  of  these  mercies ;  and  the  first  that  he 
notices,  is  his  eternal  and  electing  love.  It  was 
proper  that  this  should  be  mentioned  first,  as  it 
forms  the  foundation  of  all  the  blessings  of  the  new 
covenant. — "  According  as  he  hath  chosen  us,  in 


THE   EPHESIANS.  19 

him,  i.  e.  in  Christ,  before  the  foundation  of  the 
world,  that  we  should  be  holy,  and  without  blame 
before  him,  in  love."  That  we  have  the  doctrine 
of  election  in  this  verse,  cannot  be  disputed.  I 
approach  it  with  awe  and  reverence,  as  one  of  those 
deep  things  of  God  which,  in  its  details,  the  human 
mind  cannot  fully  comprehend.  It  has  given  occa- 
sion to  much  controversy  among  Christians.  Un- 
fortunately for  the  subject  there  has  been,  by  far, 
too  much  said  and  written  upon  it.  Perhaps  on  no 
one  article  of  the  Christian  faith  has  there  been  so 
much  darkening  of  counsel  by  words  without  know- 
ledge. Owing,  partly  to  this  circumstance,  and 
partly  to  the  pride  of  the  human  heart,  the  name 
election,  has,  to  many  persons,  become  offensive. 
The  doctrine,  however,  I  conceive,  must  be  admit- 
ted by  all  who  acknowledge  the  perfection  of  God 
and  the  authenticity  of  the  sacred  Scriptures.  I 
shall  not  detain  you  long  on  the  subject,  as  I  think 
all  that  is  useful  and  intelligible  upon  it,  may  be 
said  in  few  words. 

The  terms  elect,  election,  chosen  people,  &c.,  are 
used,  by  the  sacred  writers,  in  several  distinct 
senses.  To  prevent  confusion  of  ideas  it  is  proper 
to  notice  some  of  these.  When  God  takes  a  whole 
nation  into  external  covenant  with  himself,  by  giv- 
ing them  the  advantage  of  revelation  as  the  rule  of 
their  belief  and  practice,  while  other  nations  are 
without  it;  this  is  one  kind  of  election.  Thus 
Moses  reasons  with  the  Israelites,  when  he  would 
dissuade  them  from  idolatry  and  other  wicked  prac- 
tices, as  you  may  see  in  Deuteronomy  vii.  6: 
"  For  thou  art  an  lioly  people  unto  the  Lord  thy 
God ;  the  Lord  thy  God  hath  chosen  thee  to  be  a 
special  people  unto  himself."  Secondly,  the  desig- 
nation of  persons  to  a  particular  office  either  civil 
or  ecclesiastical,  is  another  kind  of  election.  Thus 
Samuel  said  to  Saul,  "  See  ye  him  whom  the  Lord 


20  EXPOSITION  OP 

hath  chosenV^  1  Sam.  x.  24.  And  our  Lord  said 
to  his  apostles,  "  Have  not  I  chosen  you  twelve, 
and  one  of  you  is  a  devil?"  John  vi.  70.  Effec- 
tual calling,  or  that  operation  of  divine  grace  by 
which  God  visibly  distinguishes  his  people  from 
the  wicked,  is  denominated  an  election,  or  choosing 
out  of  the  world;  as  you  find  in  the  gospel  accord- 
ing to  John  XV.  19,  But  there  is  still  a  fourth  spe- 
cies of  election,  which  may  be  defined  to  be, 
"  That  eternal,  unconditional,  and  immutable  pur- 
pose of  God,  by  which  he  has  chosen  some  of  our 
fallen  race  unto  everlasting  life  and  glory  in  Christ 
Jesus."  This,  I  think,  is  plainly  taught  in  the 
verse  now  before  us;  nor  is  this  the  only  passage 
in  which  it  is  to  be  found.  It  is  frequently  men- 
tioned in  Scripture.  The  Saviour  taught  it- — "  Fa- 
ther I  will  that  those  whom  thou  hast  given  me,  be 
with  me  where  I  am  that  they  may  behold  my 
glory."  The  aposdes  taught  it,  believed  it,  and 
contemplated  it  with  complacency  and  joy.  Let 
us  not  be  offended  at  it.  Whatever  objections  you 
may  have  to  the  name,  or  the  manner  of  explaining 
the  doctrine,  the  thing  itself  must  be  admitted  and 
believed,  unless  you  reject  the  testimony  of  God, 
and  pronounce  the  gospel  of  salvation  unworthy  of 
credit.  Look  at  the  human  family  fallen  into  sin, 
obnoxious  to  the  penalty  of  God's  law ; — see  them 
guilty,  helpless,  and  without  excuse — you  rank 
yourselves  among  these  guilty,  helpless  sinners — 
you  feel  your  need  of  a  Saviour — you  despair  of 
being  justified  by  the  deeds  of  the  law ; — now  reject 
the  doctrine  of  election — suppose  God  has  not 
chosen  any  of  our  miserable  race,  in  Christ,  be- 
fore the  foundation  of  the  world,  and  where  is  your 
hope  of  heaven?  The  truth  is,  all  your  hopes 
of  salvation,  whether  you  acknowledge  it  in  so 
many  words  or  not,  are  built  upon  God's  everlast- 
ing and  electing  love  and  mercy  in  Christ  Jesus. 


THE  EPHESIANS.  21 

Indeed  it  is  generally  agreed,  that  there  is  an  elec- 
tion of  the  pious  unto  eternal  life.  Some  think, 
however,  that  this  choice  is  made  in  time,  and  from 
time  to  time  as  they  become  pious — that  it  is  con- 
ditional— that  it  depends  on  the  will  and  good  be- 
haviour of  the  elect.  This  opinion  was  not  enter- 
tained by  Paul.  He  says  God  hath  chosen  us 
in  Christ,  before  the  world  was.  That  is,  that  the 
choice  was  from  eternity.  And  this,  indeed,  results 
necessarily  from  the  perfection  of  God.  With  him 
a  thousand  years  are  as  one  day,  and  one  day  as  a 
thousand  years.  He  forms  no  new  purposes;  if 
he  did,  he  would  be,  to-day,  what  he  was  not  yes- 
terday. Known  unto  God  are  all  his  works  from 
the  beginning  to  the  end  of  that  immense  plan  by 
^hich  he  governs  the  universe.  His  knowledge 
comprehends  the  whole  of  his  works  and  designs, 
fro^n  everlasting  to  everlasting.  Whatever  he  does, 
in  time,  is  according  to  his  eternal  purpose.  It 
any  of  our  guilty  race  are  saved,  it  is  because  he 
chose  to  save  them.  Had  none  been  chosen,  none 
would  have  been  redeemed  from  the  ruins  of  the 
fall.  All  had  sinned — all,  therefore,  might  have 
been  left  to  perish ;  and  if  any  of  us  are  delivered 
from  the  curse  of  the  law,  and  from  the  punishment 
due  to  our  transgressions,  we  shall,  I  think,  through 
eternity,  as  with  one  voice,  ascribe  our  salvation  to 
the  free  grace  and  electing  love  of  God  our  heavenly 
Father. 

"That  we  should  be  holy,  and  without  blame 
before  him  in  love."  In  these  words,  the  apostle 
unfolds  the  design,  and  the  sanctifying  efficacy  of 
redeeming  mercy :  "  That  we  should  be  holy." 
That  we  should  be  renewed  in  the  spirit  of  our 
minds,  be  rescued  from  the  bondage  of  sin,  a 
peculiar  people,  zealous  of  good  works,  devoted  to 
the  service  of  our  Maker,  and  Redeemer,  feeling  and 
acknowledging  that  we  are  not  our  own;  but  that 


22  EXPOSITION  OF 

our  time,  our  talents,  our  influence,  our  all,  are  the 
Lord's.  Love  to  God  and  man  is  to  rule  in  our 
hearts.  Thus  living  and  acting,  we  shall  be  "  with- 
out blame  before  him  in  love."  Freed  from  the 
condemnation  of  the  law,  we  shall  have  peace  with 
God,  through  our  Lord  Jesus  Christ.  Cultivating 
peace  with  all  men,  and  aiming  to  perfect  holiness 
in  the  fear  of  the  Lord,  we  shall  be  enabled,  through 
grace,  to  adorn  the  doctrine  of  God,  our  Saviour,  in 
all  things.  And  when  this  warfare  is  accom- 
plished, He  who  has  chosen  us,  in  Christ,  before 
the  foundation  of  the  world,  will  receive  us  to  him- 
self, in  immortal  glory,  where  we  shall  admire  and 
adore  the  grace  of  him  who  predestinated  us  to  be 
conformed  to  the  image  of  his  Son,  and  join  the 
ransomed  myriads  in  that  impassioned  and  trium- 
phant doxology — "  Unto  him  who  loved  us,  and 
washed  us  from  our  sins  in  his  own  blood,  be  glory 
and  honour,  blessing  and  dominion,  for  ever  and 
ever,  amen!" 


LECTURE  IL 

ADOPTION. 

Ephesians,  I.  5,  6. — Having  predestinated  us  unto  the  adop- 
tion of  children  by  Jesus  Christ,  to  himself,  according 
to  the  good  pleasure  of  his  will;  to  the  praise  of  the  glory 
of  his  grace,  wherein  he  hath  made  us  accepted  in  the 
Beloved. 

In  contemplating  the  guilt  and  misery  of  our  fallen 
race,  it  is  some  relief  to  the  benevolent  mind  to 
reflect  that  God  has  a  people  on  the  earth,  whom 
he  acknowledges  and  treats  as  children.  These 
are  a  chosen  generation,  a  peculiar  people,  elect, 
according  to  the  foreknowledge  of  God,  predesti- 
nated from  eternity  to  the  adoption  of  children,  and 
kept  by  divine  power,  through  faith  unto  salvation. 
Adoption,  in  civil  life,  is  the  receiving  of  a  person 


/ 


THE   EPHESIANS.  23 

into  a  family,  and  admitting  him  to  the  natural  pri- 
vileges of  a  child.  It  is  easy,  therefore,  to  under- 
stand what  the  apostle  means  by  it  in  relation  to 
God's  treatment  of  penitent  and  believing  sinners. 
Mankind  are  all,  by  nature,  the  children  of  wrath, 
aliens  from  the  commonwealth  of  Israel,  and  stran- 
gers to  the  covenant  of  promise.  The  whole  plan 
of  redemption  goes  upon  the  principle,  that  we 
are  a  guilty,  and,  in  ourselves,  a  ruined  race.  It 
were  absurd  to  talk  of  adopting  those  who  were 
born  in  the  family,  and  had,  consequently,  a  right 
to  its  honours  and  immunities.  But  when  it  is 
admitted  that  we  have  all  sinned,  and,  by  sinning, 
have  lost  the  divine  image,  together  with  our  claim 
upon  the  favour  and  protection  of  heaven,  the  lan- 
guage of  our  text  is  not  only  appropriate,  but  con- 
solatory :  "  Having  predestinated  us  unto  the  adop- 
tion of  children,  by  Jesus  Christ,  to  himself." 
Ungrateful  and  ill-deserving  as  we  are,  God,  who 
is  rich  in  mercy,  has  not  abandoned  us.  Before  the 
foundation  of  this  rebel  world,  he  had  determined 
to  collect  from  the  ruins  of  the  fall  a  people,  for  his 
praise.  And  the  purpose  once  formed,  is  not  to  be 
defeated.  His  way  is  perfect;  and  his  counsel 
shall  stand.  The  design  is  from  everlasting,  but  its 
execution  takes  place  in  time,  by  the  influence  of 
his  word  and  spirit,  on  the  hearts  of  sinners.  A 
great  and  thorough  change  is  wrought  upon  those 
who  are  destined  to  the  adoption  of  children.  They 
experience  a  new  and  heavenly  birth.  They  are 
born  of  God  by  the  washing  of  regeneration  and 
the  renewing  of  the  Holy  Ghost.  ♦'  To  as  many 
as  received  him,  to  them  gave  he  power  to  become 
the  sons  of  God."  That  is,  on  their  believing  in 
Christ,  they  received  a  right  and  title  to  all  the 
privileges  of  God's  children.  "  They  are  no  longer 
the  servants  of  sin,  to  obey  it  in  the  lusts  thereof; 
but  being  made  free  from  sin,  they  become  the  sons 


24  EXPOSITION   OF 

of  God  without  rebuke,  and  have  their  fruit  unto 
holiness,  and  the  end,  everlasting  life." 

Observe  the  way  in  which  the  benefits  of  adop- 
tion are  bestowed  upon  us;  "By  Jesus  Christ." 
It  has  pleased  God  the  Father  to  show  mercy  to 
sinful  men,  through  the  mediation  of  his  Son,  the 
brightness  of  his  glory  and  the  express  image  of  his 
person ;  but  who,  for  our  salvation  became  incar- 
nate, was  born  of  a  woman,  made  under  the  law, 
and  bore  our  sins  in  his  own  body  on  the  cross. 
We  cannot  discover  all  the  reasons  which  gave  this 
mode  of  redemption  the  preference  in  the  view  of 
infinite  wisdom;  several  important  ends  however 
were  obviously  answered  by  it.  It  exhibits  the 
justice,  maintains  the  authority,  and  displays  the 
grace  of  God  in  a  more  impressive  and  effectual 
manner,  as  it  seems  to  us,  than  any  other  method 
that  could  have  been  devised.  Sin  is  discouraged, 
the  law  magnified,  and,  to  the  penitent,  a  foundation 
is  laid  for  a  good  hope,  through  grace.  If,  then, 
all  spiritual  benefits  come  to  us  through  Jesus 
Christ,  it  is  plain  that  faith  in  him  is  an  indispen- 
sable condition  of  our  acceptance  with  God.  United 
to  Christ  by  faith,  we  receive  the  spirit  of  adoption, 
whereby  we  cry,  Abba,  Father.  God  sends  forth 
the  spirit  of  his  Son  into  our  hearts,  and  we  come 
boldly  to  the  throne  of  grace,  that  we  may  obtain 
mercy,  and  find  grace  to  help  in  time  of  need.  By 
virtue  of  our  union  with  Christ,  we  can  call  God 
our  Father,  and  humbly  claim  an  interest  in  his 
parental  care  and  guidance.  Let  it  be  our  great 
concern,  then,  to  be  found  in  Christ.  In  him  the 
Father  is  ever  well  pleased.  But  to  those  who  are 
not  in  him,  our  God  is  a  consuming  fire. 

Observe,  secondly,  the  reason  which  the  apostle 
assigns  for  God's  predestinating  believers  to  the 
adoption  of  children ;  "  according  to  the  good  plea- 
sure of  his  will."     Indeed,  if  we  admit  our  guilt  and 


THE   EPHESIANS.  25 

unworthiness,  and  acknowledge,  what  the  gospel 
uniformly  teaches,  our  insufficiency  for  our  own 
recovery  from  the  sad  effects  of  sin,  to  be  consistent, 
we  must  resolve  our  salvation  into  the  mercy  and 
good  pleasure  of  God.  As  death  was  our  just 
desert,  our  deliverance  from  it  must  be  by  grace. 
In  the  dispensation  of  the  gospel,  repentance,  faith 
and  obedience  to  the  commands  of  Christ,  are 
required  ;  but  these  Christian  graces  are  not  meri- 
torious, nor  are  they  of  ourselves ;  they  are  the 
gifts  of  God.  The  whole  scheme  of  redemption  is 
exclusively  of  God.  The  gospel  by  which  the  way 
of  life  is  made  known  to  us,  is  the  free  gift  of  God. 
That  we  enjoy  the  light  of  this  gospel,  and  live 
under  a  dispensation  of  mercy,  is  entirely  owing  to 
the  good  pleasure  of  Him  who  worketh  all  things, 
and  bestows  ail  blessings  after  the  counsel  of  his 
own  will.  It  is  the  free  Spirit  of  God  that  awakens 
the  sinner  to  the  concerns  of  his  soul,  that  excites 
him  to  the  use  of  the  appointed  means  of  salvation, 
and  makes  these  means  efficacious  and  effectual. 
God  addresses  us  in  his  word  as  free,  but  not  as 
independent.  We  are  commanded  to  work,  and  are 
at  the  same  time  assured  that  God  works  in  us. 
Paul  may  plant,  and  Apollos  water,  but  God  gives 
the  increase.  This  is  the  case,  equally,  in  secular 
and  religious  concerns.  In  the  common  affairs  of 
life,  our  ability  to  labour  and  the  success  of  our 
efforts  depend  on  the  support  and  blessing  of  Pro- 
vidence. Just  so,  when  we  hear,  and  read,  and 
pray,  and  meditate,  and  give  all  diligence  to  make 
our  calling  and  election  sure,  we  are  to  acknowledge 
our  complete  dependence  on  the  grace  and  blessing 
of  Heaven.  As  our  encouragement  to  industry 
and  enterprise  in  worldly  business  arises  from  the 
belief  that  the  providence  of  God  attends  us,  so  our 
hope  of  success  in  seeking  eternal  life,  should  be 
built  on  the  sufficiency  and  freeness  of  divine  grace. 
3 


26  EXPOSITION   OF 

Nor  does  the  fact  that  Christ  hath  bought  us  with 
his  blood  mihtate  against  this  doctrine;  for  Christ 
himself,  in  his  mediatorial  capacity  is  the  gift  of 
God's  free  grace.  "  God  so  loved  the  world,  &;c. 
In  this  was  manifested  the  love  of  God  towards  us, 
because  he  sent  his  only  begotten  Son  into  the 
world,  that  we  might  live  through  him."  "  God, 
who  is  rich  in  mercy,  for  the  great  love,  wherewith 
he  loved  us,  even  when  we  were  dead  in  sin,  hath 
quickened  us  together  with  Christ,  that  in  the  ages 
to  come  he  might  show  the  exceeding  riches  of  his 
grace,  in  his  kindness  to  us  by  Jesus  Christ." 

Observe,  thirdly,  the  tendency  of  God's  mercy 
in  the  salvation  of  sinners.  It  is,  "to  the  praise  of 
the  glory  of  his  grace."  There  is  singular  force 
and  beauty  in  this  expression.  Salvation  by  Jesus 
Christ  is  grace — glorious  grace;  grace  that  com- 
mands the  praise  and  admiration  of  saints  and 
angels.  Let  the  despairing  sinner,  who  trembles 
under  a  sense  of  aggravated  guilt,  try  its  efficacy, 
Grace  has  done  great  things.  It  has  saved  the 
chief  of  sinners.  The  calls,  the  warnings  and  invi- 
tations of  the  gospel  are  addressed  to  all  men,  with- 
out distinction  or  limitation.  Where  sin  has 
abounded,  grace  often  much  more  abounds.  Let 
no  sinner,  therefore,  despair  of  mercy.  Be  willing 
to  renounce  sin,  and  accept  of  a  gracious  pardon, 
through  the  merits  and  mediation  of  the  Son  of 
God,  and  there  is  hope  concerning  you.  True, 
you  have  nothing  of  your  own  to  recommend  you 
to  the  favour  and  friendship  of  God;  you  have 
made  yourself  vile;  but  in  Christ  Jesus  the  Lord, 
you  may  find  every  thing  you  need — pardon, 
bought  with  blood,  and  a  righteousness  every  way 
answerable  to  the  demand  of  God's  holy  law. 
Trust  the  grace,  then,  that  offers  to  save  you. 
Say  not  that  you  are  excluded  by  the  purpose  of 
God.     The  purpose  of  God  does  not  interfere  with 


THE   EPHESIANS.  2T 

his  word.  Remember,  they  who  are  predestinated 
to  the  adoption  of  children,  are  ordained  unto  holi- 
ness, through  sanctification  of  the  Spirit  and  belief 
of  the  truth.  Believe  in  the  Lord  Jesus  Christ, 
and  you  have  the  sure  word  of  promise  for  your 
warrant,  that  you  shall  be  accepted  in  the  Beloved. 
If  you  are  a  great  sinner,  your  salvation  will  re- 
dound the  more  to  the  praise  of  God's  glorious 
grace.  You  know  of  whom  it  was  said,  that  "  she 
loved  much,  because  she  had  been  forgiven  much." 
And  he  who  was  once  a  persecutor  has  left  it  on 
imperishable  record,  as  "a  faithful  saying  and  wor- 
thy of  all  acceptation,  that  Christ  Jesus  came  into 
the  "world  to  save  sinners,  of  whom  I  am  chief; 
howbeit,  for  this  cause  I  obtained  mercy,  that,  in 
me  first,  Jesus  Christ  might  show  forth  all  long- 
suffering,  for  a  pattern  to  them  who  should  after- 
w-ards  believe  in  him  to  life  everlasting." 

We  remarked  at  the  beginning  of  this  lecture, 
that  God  has  a  people  on  earth,  towards  whom  he 
sustains  the  relation  and  acts  the  part  of  a  Father. 
Blessed  and  happy  are  they  who  can  approach  the 
throne  of  grace,  and  say,  in  truth  and  sincerity, 
"Our  Father,  who  art  in  heaven!"  He  is  the  best 
of  Fathers.  Be  induced,  fellow  sinners,  to  cherish 
towards  him  a  filial  affection.  No  earthly  parent 
has  such  claims  upon  your  entire  confidence  and 
love.  Parents  frequently  injure  their  children 
through  a  defect  of  knowledge.  They  know  not, 
in  many  instances,  what  is  good  for  them.  But 
our  heavenly  Father  is  the  onli/  wise  God.  His 
knowledge  is  infinite.  He  knows  in  all  possible 
cases  what  is  best  for  his  children.  And  if  he  does 
not  always  gratify  their  wishes,  he  nevertheless 
promotes  their  ultimate  happiness.  If  he  does  not 
give  them  what  they  ask,  it  is  because  they  ask 
amiss.  But  whether  he  gives  or  withholds,  he  so 
sanctifies    their    enjoyments,   and   overrules   their 


28  EXPOSITION  OF 

afflictions,  as  to  make  all  things  work  together  for 
their  good.  Secondly,  God  is  the  best  of  fathers, 
because  he  corrects  his  children  in  faithfulness,  and 
with  judgment.  This  is  not  always  the  case  with 
earthly  parents.  The  apostle  Paul,  in  his  epistle 
to  the  Hebrews,  has  a  remarkable  saying  on  this 
subject:  They,  says  he,  i.  e.  our  parents,  accord- 
ing to  the  flesh,  verily  for  a  few  days  chastened  us, 
after  their  own  pleasure;  but  He  for  our  profit, 
that  we  might  be  partakers  of  his  holiness.  Pa- 
rents are  sometimes  severe,  passionate,  and  capri- 
cious, in  administering  correction.  They  forget 
that  it  is  a  divine  ordinance,  and  ought  to  be  at- 
tended to  with  seriousness  and  prayer,  that  it  may 
be  blessed  to  the  child's  profit.  When  God  cor- 
rects, it  is  from  love ;  not  because  he  takes  plea- 
sure in  the  sufferings  of  his  creatures.  This  is  the 
testimony  of  David:  "I  know,  O  Lord,  that  thy 
judgments  are  right,  and  that  in  faithfulness  thou 
hast  afflicted  me."  We  sometimes  err  on  the 
other  side ;  by  conniving  at  the  faults  of  our  chil- 
dren, and  sparing  them  to  their  hurt.  Eli  was  an 
instance  of  this  weak  and  wicked  fondness.  His 
sons  made  themselves  vile,  and  he  restrained  them 
not.  And  what  was  the  consequence  ?  It  was 
awful,  and  it  is  recorded  for  our  admonition.  The 
maxim  of  Solomon  is  a  maxim  of  wisdom  and 
truth :  "  He  that  spareth  the  rod  hateth  his  son." 
It  is  a  maxim  upon  which  God  acts  :  "  Whom  the 
Lord  loveth  he  chasteneth,  and  scourgeth  every  son 
whom  he  receiveth." 

Thirdly,  God  is  the  best  of  Fathers,  because  he 
is  constantly  with  his  children;  they  are  never  out 
of  his  sight,  or  beyond  the  reach  of  his  power. 
This,  for  various  reasons,  cannot  be  said  of  earthly 
parents.  But  the  eyes  of  the  Lord  are  ever  upon 
the  righteous,  and  his  ears  are  open  to  their  cries. 
The  Keeper  of  Israel  neither  slumbers  nor  sleeps. 


THE  EPHESIANS.  29 

Of  his  numerous  family,  not  one  is  overlooked  or 
neglected.  While  he  governs  great  worlds,  he  no- 
tices the  falling  sparrow,  and  numbers  the  hairs  of 
our  head.  Wherever  we  go,  whatever  we  do  or 
suffer,  God  is  there;  not  as  an  idle  spectator,  but 
as  a  father  and  a  friend.  He  was  with  Daniel  in 
the  lion's  den ;  with  the  infant  Moses  in  the  ark  of 
bulrushes ;  with  John  the  apostle  in  the  Isle  of  Pat- 
mos ;  with  Paul  and  Silas  in  prison,  and  with  the 
martyrs  to  give  them  the  victory,  while  they  ex- 
pired in  lElames  for  the  testimony  of  Jesus.  O 
cheering  and  blessed  thought,  Christian  !  your 
earthly  parents  are  not  suffered  to  continue  with 
you  by  reason  of  death;  but  your  heavenly  Father 
lives  for  ever.  You  may  sing  with  David,  "  when 
my  father  and  my  mother  forsake  me,  then  the 
Lord  will  take  me  up;"  and  with  the  Church, 
"Doubtless  thou  art  our  Father,  though  Abraham 
be  ignorant  of  us,  and  Israel  acknowledge  us  not." 
Finally,  God  is  the  best  of  fathers,  because  his 
affection  for  his  children  is  stronger  and  more  per- 
manent than  that  of  any  earthly  parent.  Hear  his 
own  words :  "  Can  a  woman  forget  her  sucking 
child,  that  she  should  not  have  compassion  on  the 
son  of  her  womb?  Yea,  they  may  forget,  yet  will 
I  not  forget  thee  :"  "  Behold  I  have  engraven  thee 
on  the  palms  of  my  hands;  thy  walls  are  contin- 
ually before  me."  "  The  mountains  shall  depart, 
and  the  hills  be  removed,  but  my  kindness  shall  not 
depart  from  thee  ;  neither  shall  the  covenant  of  my 
peace  be  removed,  saith  the  Lord  that  hath  mercy 
upon  thee."  The  love  of  God,  like  himself,  is 
unchangeable.  On  those  whom  he  admits  to  the 
adoption  of  children,  he  impresses  the  seal  of  the 
everlasting  covenant ;  in  which  he  engages,  that  he 
will  be  their  God,  and  that  they  shall  be  his  people. 
"  I  am  persuaded,"  says  Paul,  "  that  neither  death, 
nor  life,  nor  angels,  nor  principalities,  nor  powers, 
3* 


80  EXPOSITION   OP 

nor  things  present,  nor  things  to  come,  nor  height, 
nor  depth,  nor  any  other  creature  shall  be  able  to 
separate  us  from  the  love  of  God  which  is  in  Christ 
Jesus  our  Lord."  "  Wherein  he  hath  made  us  ac- 
cepted in  the  Beloved ;"  i.  e.  by  the  influence  of  his 
glorious  grace,  God  has  made  his  adopted  children 
acceptable  and  fit  for  communion  with  himself,  in 
or  through  the  beloved  Redeemer:  beloved,  in  this 
place,  being  obviously  applied  to  the  Lord  Jesus 
Christ.  We  are  said  to  be  in  Christ,  the  Beloved, 
when  we  believe  in  him,  and  rely  upon  him  alone 
for  salvation,  as  he  is  exhibited  in  the  gospel.  And 
here,  brethren,  you  see  the  way  in  which  you  are 
warranted  to  hope  for  the  inestimable  blessings 
connected  with  adoption  into  the  family  of  God. 
Whether  you  are,  personally,  the  objects  of 
Heaven's  electing  love,  and  predestination  unto 
eternal  life,  you  are  not  informed  in  Scripture  ;  nor 
can  you  ascertain  it  but  by  a  compliance  with  the 
gospel  terms  of  salvation.  One  thing  is  indubitably 
certain  ;  you  are  in  God's  hand,  and  entirely  at  his 
disposal.  You  have  sinned;  and  as  sinners  you 
deserve  punishment.  You  are  liable  to  the  penalty 
of  that  holy  and  immutable  law  of  which  sin  is  the 
transgression.  It  is  fit,  it  is  immensely  important 
that  you  should  acknowledge  and  feel  this  solemn 
truth.  A  sense  of  ill-desert,  and  of  dependence  on 
mere  grace,  is  necessary  to  prepare  you  to  accept 
the  atonement,  and  all  the  rich  provisions  of  mercy. 
While  you  refuse  to  admit  the  representations  of 
Scripture  concerning  your  guilt,  and  indulge  the 
hope  of  rendering  yourselves  acceptable  to  God,  by 
your  own  efforts,  you  will  reject  the  Saviour,  and 
rejecting  him,  you  must,  in  your  own  persons,  meet 
the  claims  of  eternal  and  inflexible  justice.  Now, 
you  are  taught  in  Scripture,  that  no  flesh  shall  be 
justified  by  the  deeds  of  the  law ;  and  Jesus  Christ 
is  set  before  you  in  the  gospel  as  the  Lord  our 


THE  EPHESIANS.  31 

righteousness,  and  the  beloved  of  the  Father,  in 
whom  you  may  be  made  accepted,  through  faith  in 
his  blood.  Here  is  an  open  door,  a  good  hope,  a 
sure  foundation.  Enter  in  at  this  door.  Lay  hold 
of  this  hope.  Venture  the  entire  weight  of  your 
immortal  concerns  on  this  foundation,  and  you  shall 
not  make  haste,  or  be  confounded,  world  without 
end.  You  shall  receive  the  spirit  of  adoption,  with 
all  its  immeasurable  benefits.  God  will  be  your 
God,  and  ye  shall  be  his  people.  The  arms  of 
covenanted  and  immutable  love  shall  encompass 
you,  and  you  shall  in  due  time  be  with  Christ,  and 
sing,  with  the  myriads  of  the  redeemed,  the  high,  the 
holy,  the  triumphant  anthem  of  free  grace,  through 
ceaseless  ages.     Amen ! 


LECTURE   IIL 

REDEMPTION  THROUGH  THE  BLOOD  OF  CHRIST. 

Ephesians,  I.  7,  8. — "  In  whom  we  have  redemption  through 
his  blood,  the  forgiveness  of  sins,  according  to  the  riches 
of  his  grace  ;  wherein  he  hath  abounded  toward  us  in  all 
wisdom  and  prudence." 

Redemption,  as  it  relates  to  fallen  man,  is  a  sub- 
ject of  admiration  on  earth  and  in  heaven.  Taken 
in  its  most  extended  sense,  it  imports  our  deliver- 
ance from  the  guilt,  the  power,  the  pollution  and 
consequences  of  sin.  It  is  to  this  great  deliverance, 
my  Christian  brethren,  that  you  owe  your  peace 
with  God,  and  your  hope  of  eternal  life.  That 
your  minds  may  be  duly  impressed  with  a  sense  of 
its  transcendent  magnitude,  and  that  you  may  feel 
the  obligation  which  it  lays  you  under  to  live  a 
holy  life,  give  serious  attention,  if  you  please,  while 
I  endeavour  to  unfold  a  few  of  the  leading  ideas 
which  it  comprises.     And  here  it  is  important  to 


32  EXPOSITION   OF 

remark,  that  the  very  notion  of  redemption  pre- 
supposes the  bondage  or  captivity  of  the  persons  to 
be  redeemed.  And  this,  the  Bible  teaches  us,  is 
actually  the  condition  of  man,  considered  as  a  trans- 
gressor of  the  divine  law.  The  Creator  gave  him 
a  holy,  just  and  good  law,  to  be  the  rule  of  his 
duty.  This  law  was  guarded  and  supported  by  an 
awful,  but  rightful  penalty :  "  In  the  day  thou  eatest 
thereof,  dying  thou  shcdt  die.^^  Now  the  moment 
that  man  violated  this  solemn  interdiction  of  the 
great  King  of  heaven  and  earth,  he  became  a  cap- 
tive to  justice.  He  was  arrested,  driven  out  from 
the  propitious  presence  of  his  Maker,  and  held  lia- 
ble to  that  death  which  was  annexed  as  the  penalty 
of  the  law.  Hence  mankind  are  represented,  in 
Scripture,  as  prisoners;  as  condemned  criminals, 
with  the  wrath  of  God  abiding  on  them,  until  they 
believe  in  Christ,  and  receive  pardon  and  justifica- 
tion through  his  blood.  The  apostasy  of  the  hu- 
man race  is  proclaimed  not  only  by  universal  tradi- 
tion, but  by  universal  sensation.  Men  may  specu- 
late and  differ  respecting  the  extent  and  turpitude 
of  their  depravity;  but  the  wide-spreading  desola- 
tions of  sin  are  felt  and  acknowledged  by  all.  The 
sacred  Scriptures  represent  the  depravity  of  man  as 
radical  and  entire;  and  ascribe  to  this  total  dilapi- 
dation of  our  nature  all  the  physical  and  moral  evils 
of  the  world.  And  it  is  on  the  truth  of  this  melan- 
choly fact  that  the  whole  scheme  of  redemption 
proceeds.  "  The  Son  of  Man  came  to  seek  and  to 
save  that  which  was  lost" — "  to  restore  liberty  to 
the  captives,  and  open  the  prison  doors  to  them  that 
were  bound."  And  in  order  to  effect  this,  a  ran- 
som must  be  paid,  proportionate  to  the  injury  done 
to  divine  justice,  and  the  value  of  the  souls  to  be 
redeemed.  This  is  a  leading  and  obvious  idea 
comprised  in  the  doctrine  of  redemption. 

But  there  are  those  who,  while  they  admit  that 


THE   EPHESIANS.  33 

man  is  a  transgressor,  profess  themselves  unable  to 
discern  the  necessity  of  such  an  expensive  and 
mysterious  satisfaction  as  that  which  the  New  Tes- 
tament reveals.  Wliat  then?  Is  man's  defect  of 
intellectual  discernment  to  pass  for  proof  that  God 
is  unrighteous,  or  that  the  testimony  of  Scripture  is 
unworthy  of  credit?  The  truth  is,  we  are  not,  and 
perhaps  it  may  be  impossible,  in  this  imperfect 
state,  to  make  us  thoroughly  acquainted  with  the 
nature  of  the  case.  It  ill  becomes  us,  therefore,  to 
presume  to  decide,  peremptorily,  what  would  be  a 
sufficient  satisfaction  to  divine  justice.  Punish- 
ments should  be  apportioned  to  the  different  degrees 
of  crime;  and  the  turpitude  of  a  crime  is  to  be 
ascertained  by  the  goodness  and  majesty  of  the  law 
violated,  together  with  the  extent  and  magnitude  of 
the  interests  concerned.  Now  the  law  of  God,  as 
must  be  allowed  from  the  perfection  of  the  Legisla- 
tor, possesses,  in  an  eminent  degree,  the  attributes 
of  benignity,  wisdom,  and  purity.  And  it  is  not  a 
mere  municipal  or  local  provision;  nor  is  it  to  be 
temporary  in  its  authority.  Its  obligation  bears  on 
all  ranks  and  descriptions  of  moral  beings,  from  the 
seraph  to  the  Hottentot ;  and  it  is  to  continue  in 
force  through  eternal  ages.  "  It  is  easier  for  heaven 
and  earth  to  pass  than  for  one  tittle  of  the  law  to 
fail."  The  transgression  of  such  a  law  must  be  a 
crime  of  no  ordinary  magnitude.  In  our  way  of 
speaking  of  infinitude,  we  need  not  hesitate  to  pro- 
nounce it  an  infinite  evil.  And  had  it  been  par- 
doned and  passed  by,  without  an  equal  satisfaction, 
no  finite  mind  can  calculate  the  probable  ill  effects 
of  such  a  connivance,  on  the  moral  government  of 
God. 

Now  it  is  perfectly  evident  that  fallen  man,  so 
far  from  being  able  to  make  an  adequate  atonement 
to  insulted  justice,  could  render  no  satisfaction  what- 
ever for  his  past  offences.     Every  intelligent  crea- 


34  EXPOSITION   OF 

lure  is  bound  by  the  law  of  his  moral  nature  to 
yield  perpetual  and  undeviating  obedience  to  the 
will  of  the  Creator.  No  imperfect  creature,  there- 
fore, can  make  reparation  to  the  law  even  for  his 
own  sins,  much  less  for  those  of  his  fellow  sinners. 
Nor  could  any  intermediate  being,  between  God 
and  man,  render  an  acceptable  sacrifice,  or  one 
which  would  bear  any  just  proportion  to  the  value 
of  that  vast  multitude  of  immortal  souls  predestina- 
ted to  eternal  life.  What  finite  being,  what  angel, 
what  angelic  order  of  beings  combined,  could  have 
sustained  the  sins  or  vouched  for  the  future  safety 
of  an  elect  world  ?  Milton  has  a  fine  idea,  finely 
expressed  on  this  point,  where  he  represents  the 
Almighty  as  announcing,  in  heaven,  the  fall  of  man, 
and  making  inquiry  for  a  redeemer.  But  amid  all 
the  thrones,  and  dominions,  and  powers  of  the 
upper  world,  none  could  be  found  of  sufficient  cou- 
rage, benignity  and  merit  to  undertake  the  arduous 
work. 

*'  Say.  heavenly  powers,  where  shall  we  find  such  love? 
Which  of  you  will  be  mortal  to  redeem 
Man's  mortal  crime  ?  and  just  the  unjust  to  save  ? 
Dwells  in  all  heaven  charity  so  dear? 
He  asked,  but  all  the  heavenly  choir  stood  mute 
And  silence  was  in  heaven  :  on  man's  behalf 
Patron  or  intercessor  none  appeared. 
Much  less  that  durst  upon  his  own  head  draw 
The  deadly  forfeiture,  and  ransom  set. 
And  now,  without  redemption,  all  mankind 
Must  have  been  lost,  adjudged  to  death  and  hell, 
By  doom  severe,  had  not  the  Son  of  God, 
In  whom  the  fulness  dwells  of  love  divine, 
His  dearest  mediation  thus  renewed. 

Father,  thy  word  is  past;   man  shall  find  grace; 
And  shall  grace  not  find  means,  that  finds  her  way. 
The  speediest  of  thy  winged  messengers, 
To  visit  all  thy  creatures,  and  to  all 
Comes  unprevented,  unimplored,  unsought? 
Happy  for  man,  so  coming;  he  her  aid 
Can  never  seek,  once  dead  in  sins  and  lost; 
Atonement  for  liimself  or  offering  meet, 
Indebted  and  undone,  hath  none  to  bring. 


THE  EPHESIANS.  35' 

Behold  me  then  :  me  for  him  ;  life  for  life 
I  offer ;  on  me  let  thine  anger  fall ; 
Account  me  man  ;  I  for  his  sake  will  leave 
Thy  bosom,  and  this  glory  next  to  thee 
Freely  put  off,  and  for  him  lastly  die 
Well  pleased" 

Yes,  Immanuel,  combining  in  his  mysterious 
person  the  unsearchable  glories  of  the  Godhead 
with  all  the  amiable  attributes  of  uncorrupted  hu- 
manity, is  at  once  the  ransomer  and  the  ransom. 
He  paid  "  the  price  all  price  beyond" — "  the  rigid 
satisfaction — life  for  life."  "  Ye  know,"  says  the 
apostle  Peter,  "  that  ye  were  not  redeemed  with 
corruptible  things,  as  silver  and  gold,  but  with  the 
precious  blood  of  Christ  as  of  a  lamb,  without 
blemish  and  without  spot."  1  Peter  i.  18.  "We 
have  redemption  through  his  blood" — "  The  Lord 
hath  laid  on  him  the  iniquity  of  us  all — by  his 
stripes  we  are  healed."  But  why  should  the  inno- 
cent suffer  for  the  guilty?  To  this  objection,  let  it 
be  well  observed,  that  the  law  of  suretiship  is  not 
peculiar  to  the  Christian  scheme  of  redemption.  It 
is  a  law  which  pervades  the  sensitive  creation;  and 
Christianity  is  not  accountable  for  its  equity.  The 
child  suffers  for  the  crime  of  the  parent — diseases 
of  the  body,  ignorance,  and  penury,  no  less  than 
the  native  maladies  of  the  soul,  are  entailed.  Here 
the  sufferings  of  the  innocent  are  involuntary.  And 
it  is  an  inscrutable  difficulty  common  to  natural  and 
revealed  religion.  In  regard  to  vicarious  pains  en- 
dured voluntarily,  the  objection  loses  all  its  force. 
The  royal  father,  who  parted  with  one  of  his  own 
eyes  to  save  one  for  a  guilty  son  who  had  forfeited 
both  to  the  law  of  the  land,  has  been  extolled  for 
his  wisdom  and  magisterial  firmness,  no  less  than 
for  his  compassion  and  parental  affection.  Our 
blessed  Redeemer's  humiliation  and  passion  were 
voluntary;  and,  as  he  endured  them  without  utterly 
perishing,  the  universe  sustained  no  loss,  but  im- 


36  EXPOSITION   OF 

mense  advantages.  The  law  of  the  Lord  was  mag- 
nified, sin  condemned,  a  world  saved,  the  tempter 
discomfited,  the  end  for  which  man  was  made 
secured,  the  entire  system  of  divine  attributes  dis- 
played, and  the  whole  resulting  in  an  interminable 
tribute  of  praise  to  him  who  sitteth  on  the  throne 
and  to  the  Lamb,  for  ever  and  ever ! 

That  he,  through  whose  blood  we  have  redemp- 
tion, suff'ered  for  us  freely  and  of  choice,  take  his 
own  testimony:  "I  am  the  good  shepherd:  the 
good  shepherd  giveth  his  life  for  the  sheep ;  I  lay 
down  my  life,  that  I  may  take  it  again:  no  man 
taketh  it  from  me;  but  I  lay  it  down  of  myself;  I 
have  power  to  lay  it  down,  and  I  have  power  to 
take  it  again."  John  x.  17,  18.  "He  hath  once 
suffered  for  sins,  the  just  for  the  unjust,  that  he 
might  bring  us  to  God,  being  put  to  death  in  the 
flesh,  but  quickened  by  the  Spirit."  That  body 
which  he  assumed,  he  gave  to  be  broken  on  the 
cross;  but  having  purged  our  sins,  having  by  the 
once  offering  of  himself,  for  ever  perfected  them  that 
are  sanctified,  he,  as  God  over  all  blessed  for  ever, 
resumed  the  life  which  he  had  freely  resigned.  He 
rose,  he  ascended  to  the  right  hand  of  the  Majesty 
in  heaven,  where  he  is  now  enthroned  to  give  re- 
pentance and  remission  of  sins.  "  We  have  redemp- 
tion through  his  blood,  even  the  forgiveness  of 
sins." 

The  forgiveness  of  sins  includes  two  things,  viz : 
The  removal  of  our  guilt,  or  liableness  to  punish- 
ment, and  the  sanctification  of  our  hearts.  The 
former,  through  the  righteousness  of  Christ,  ac- 
cepted by  faith,  constitutes  our  title  to  heaven ;  the 
latter,  our  meetness  for  the  inheritance  of  the  saints 
in  light.  These  two  things  we  must  have,  or  we 
cannot  be  saved.  Now  Christ,  by  suffering  the 
sentence  pronounced  on  fallen  man,  took  away  the 
guilt  of  his  people;  he  being  spotless  and  undefiled, 


THE  EPHESIANS.  37 

such  an  high  priest  as  became  us.  He  hath  recon- 
ciled us  to  God  by  his  cross,  having  slain  the  en- 
mity. In  his  mediatorial  person  and  work,  the 
parties  are  brought  together.  The  flaming  sword 
is  removed,  the  devouring  fires  are  quenched,  jus- 
tice is  appeased,  heaven  is  placable,  accessible, 
propitious.  But  still  the  captive  is  in  bonds,  and 
in  love  with  his  chains.  The  prison  doors  are 
opened ;  but  the  prisoner  has  no  disposition  to  go 
forth  and  be  free.  This  is  the  other  grievous  evil 
of  our  case ;  and  for  this  also  there  is  provision 
made  in  the  gospel  plan  for  the  forgiveness  of  sins. 
The  great  deliverer  apprehends  the  captive,  leads 
him  forth,  takes  off  his  chains,  gives  him  a  new 
heart  and  a  right  spirit ;  and  thus  the  reconciliation 
is  completed.  The  result  is — "Glory  to  God  in 
the  highest;  on  earth  peace,  and  good  will  toward 


men 


"  According  to  the  riches  of  his  grace,  wherein 
he  hath  abounded  toward  us  in  all  wisdom  and 
prudence."  The  whole  scheme  of  redeeming  love 
is  in  pursuance  of  God's  gracious  designs  towards 
our  fallen  race.  The  grace  of  God  means  the 
favour  M^hich  he  shows  to  the  unworthy ;  and  the 
language  here  used,  is  designed  to  indicate  its  infi- 
nite fulness  and  sufficiency:  "The  riches  of  his 
grace,"  as  manifested  in  the  gospel  of  Christ,  are 
off'ered  freely,  and  urged  upon  the  acceptance  of 
all  who  feel  their  sin  and  misery.  Here  is  a  trea- 
sury from  which  all  our  wants  may  be  supplied,  and 
that,  in  a  way  admirably  adapted  to  promote  the 
glory  of  God,  and  the  happiness  of  those  who  put 
their  trust  in  him,  and  honour  him,  by  accepting  the 
blessings  of  his  love,  through  faith  in  his  son,  Jesus 
Christ.  "Wherem,"  i.  e.  in  which  riches  of  his 
grace,  "he  hath  abounded  toward  us,"  says  the 
apostle,  "in  all  wisdom  and  prudence."  That  is, 
the  scheme  of  redemption,  through  the  blood  of 
4 


38  EXPOSITION   OF 

Christ,  is  wise  and  safe,  in  all  its  bearings  on  the 
government  of  God,  and  the  interests  of  ransomed 
sinners.  The  great  problem  is  solved — How  shall 
man,  fallen  man,  be  just  with  God?  The  law  is 
thus  maintained  in  all  its  majesty ;  the  claims  of 
truth  and  justice  are  vindicated,  while  the  sinner  is 
saved  and  sanctified;  sin  is  discountenanced,  and 
"grace  reigns,  through  righteousness,  unto  eternal 
life."  This  is  the  peculiar  and  distinctive  glory  of 
the  gospel:  nay,  it  is  the  gospel  itself  in  sub- 
stance ;  the  one  great  and  long  desired  disclosure 
of  the  love  divi/ie  that  passeth  knowledge  ;  the 
effective  propitiation  for  sin ;  and  the  only  safe 
ground  of  hope  to  our  ruined  race.  Let  us  cling  to 
it  with  unwavering  faith  and  devout  thankfulness. 
It  is  Heaven's  own  device,  for  securing  God's  glory 
in  man's  recovery  from  the  sad  and  otherwise 
inevitable  consequences  of  our  common  apostasy. 
It  is  the  harmonious  action  of  the  divine  attributes, 
in  opening  a  fountain  of  life  and  peace  to  the  chief 
of  sinners;  a  fountain  of  healing  waters,  accessible 
and  available  to  all,  "  without  money  and  without 
price:"  so  that  they  who  die  in  their  sins,  are  their 
own  destroyers.  They  will  not  come  to  Christ, 
that  they  may  have  life.  "  This  is  the  condemna- 
tion, that  light  is  come  into  the  world,  but  men  love 
darkness  rather  than  light,  because  their  deeds  are 
evil." 

And  it  is  worthy  of  special  notice,  that,  in  this 
glorious  plan  of  redemption,  provision  is  made  for 
the  regeneration  of  the  redeemed.  Men  are  saved, 
not  in  their  sins,  but  from  them.  The  heart  is 
changed  by  the  Spirit,  the  sinner  is  humbled  in  the 
dust,  the  law  is  approved,  as  holy,  just,  and  good, 
and  the  confiding  soul  is  sweetly  drawn  along,  in 
wisdom's  peaceful  and  pleasant  ways,  by  the  attrac- 
tive influence  of  truth  and  grace,  to  God,  and  holi- 
ness, and  heaven. 


THE    EPHESIANS.  39 

It  is  also  to  be  borne  in  mind,  that  this  great  sal- 
vation, free  and  all-sufficient  though  it  be,  is  not 
forced  upon  any  one.  It  is  necessarily  limited  in 
its  application  by  the  terms  on  which  it  is  offered. 
True,  the  terms  are  brought  down  to  our  circum- 
stances ;  they  are — Believe  and  be  saved ;  look  and 
live;  wash  and  be  clean:  but  they  must  be  com- 
plied with.  "Christ  is  all,  and  in  all."  Our  guilt 
and  helpless  misery  must  be  felt  and  confessed; 
and,  in  view  of  the  case,  as  it  is,  we  must  be  willing 
to  be  saved  in  God's  own  way,  to  the  praise  of  his 
name  and  grace.  Hear  the  word  of  invitation, 
then,  all  ye  people:  "Look  unto  me,  and  be  ye 
saved,  all  ends  of  the  earth ;  for  I  am  God,  and 
besides  me  there  is  no  Saviour."  "  The  blood  of 
Christ  cleanseth  from  all  sin — neither  is  there  sal- 
vation in  any  other." 


LECTURE  IV. 

Ephesians,  I.  9,  10. — "  Having  made  known  unto  us  the 
mystery  of  his  will,  according  to  his  good  pleasure,  which 
he  hath  purposed  in  himself:  that  in  the  dispensation  of 
the  fulness  of  times  he  might  gather  together,  in  one,  all 
things  in  Christ,  both  which  are  in  heaven,  and  which  are 
on  earth,  even  in  him." 

These  words  have  a  manifest  connection  with 
the  third  verse  of  this  chapter.  Indeed,  all  that  is 
said  from  the  third  to  the  fourteenth  verse  inclusive, 
forms  but  one  sentence.  Frequent  instances  of  long 
sentences  occur  in  the  writings  of  the  apostle  Paul, 
And,  in  order  to  understand  several  passages  in  his 
epistles,  it  is  necessary  to  attend  to  this  circum- 
stance, as  it  constitutes  one  of  the  characteristics  of 
his  style.  If  we  read  the  beginning  of  the  sentence 
in  immediate  connection  with  our  text,  leaving  out 
the  intervening  verses,  the  sense  will  be  obvious. 
It  will  then  run  thus :  "  Blessed  be  the  God  and 


40  EXPOSITION   OF 

Father  of  our  Lord  Jesus  Christ,  who  hath  blessed 
us  with  all  spiritual  blessings  in  heavenly  places,  in 
Christ — having  made  known  unto  us  the  mystery 
of  his  will,"  &c.  We  will  endeavour,  by  a  series 
of  observations,  to  unfold  the  meaning  of  our  text, 
and  then  conclude  with  such  practical  reflections  as 
the  subject  may  suggest. 

1.  "Having  made  known  unto  us  the  mystery 
of  his  will." — The  gospel  of  Christ  is  here  called 
the  mystery  of  God's  will;  probably,  with  some 
allusion  to  the  mysteries  of  pagan  worship,  so 
famous  in  Ephesus,  and  among  the  ancient  Greeks 
and  Romans  generally,  till  their  absurdity  was 
exposed  by  the  light  of  Christianity.  This  allusion 
shows  that  the  apostle  wrote  his  epistles  at  the 
time,  and  in  the  part  of  the  world  in  which  they 
are  believed,  by  Christians,  to  have  been  written  ; 
and  we  are  thus  furnished,  incidentally,  with  incon- 
trovertible evidence  of  the  truth  and  authenticity  of 
these  sacred  records.  The  gospel  is  styled  the 
mystery  of  God's  will;  not  because  its  doctrines 
are  unintelligible,  or  are  intended  to  be  kept  secret 
like  the  grand  mysteries  of  heathen  worship.  The 
apostle  says  expressly,  God  hath  made  known,  or 
revealed  to  us,  this  mystery;  which  supposes  it  to 
be  intelligible,  so  far  at  least,  as  is  necessary  to  faith, 
and  an  intelligent  and  sound  practice.  The  idea 
designed  to  be  conveyed  by  the  term  mystery,  in 
this  place  is,  that  the  gospel  scheme  of  redemption 
through  the  blood  of  Christ,  was  above  the  concep- 
tion of  men  and  angels,  and  could  be  made  known 
to  the  world  only  by  divine  revelation.  This  stu- 
pendous method  of  restoring  sinners  to  the  favour 
of  God,  their  offended  Creator,  is  elsewhere  called 
the  wisdom  of  God,  in  a  mystery.  And  nowhere 
is  there  to  be  found  such  a  bright  display  of  the 
divine  perfections.  The  salvation  of  sinners  re- 
quired the  combined  and  harmonious  exercise  of 


THE  EPHESIANS.  41 

justice,  mercy,  and  truth.  These  divine  attributes 
meet  and  shine  with  peculiar  eifulgence  in  the  face 
of  Jesus  Christ.  And  his  exalted  character,  con- 
nected with  his  humble  birth,  his  ignominious  death 
and  glorious  resurrection,  forms  the  great  mystery 
of  the  gospel.  A  mystery  it  is,  confessedly.  That 
he  who  is  the  brightness  of  the  leather's  glory,  and 
the  express  image  of  his  person,  should  be  born  of 
a  woman — that  He  whom  heaven  adores,  and  by 
whom  kings  reign,  and  princes  decree  justice, 
should  become  a  man  of  sorrows,  and  give  his  life 
a  ransom  for  sinners,  is  "  what  the  angels  desire  to 
look  into."  It  is  a  dispensation  of  grace  and  jus- 
tice which  no  finite  mind  can  fully  comprehend. 
We  receive  it  on  the  testimony  of  God.  He  has 
revealed  it  to  us,  not  as  a  subject  of  curious  specu- 
lation, but  as  a  matter  of  faith.  May  he  vouchsafe 
unto  us  the  influence  of  his  Spirit,  to  enable  us  to 
receive  the  message  of  his  mercy  with  devout 
admiration  of  the  manner  in  which  he  has  been 
pleased  to  show  his  compassionate  regard  for  our 
fallen  race.  "  God  commendeth  his  love  to  us,  in 
that,  while  we  were  yet  sinners,  Christ  died  for 
us."  "Without  controversy,  great  is  the  mystery 
of  godliness;  God  was  manifest  in  the  flesh,  justi- 
fied in  the  spirit,  seen  of  angels,  preached  unto  the 
Gentiles,  believed  on  in  the  world,  received  up  into 
glory."     1  Tim.  iii.  16. 

The  mysteriousness  of  some  of  the  doctrines  of 
the  gospel  ought  not  to  be  alleged  as  a  sufficient 
reason  for  rejecting  them.  To  short-sighted  mor- 
tals, creation  and  providence,  no  less  than  revela- 
tion, abound  in  mysteries.  It  is  a  maxim  with 
some  men  to  believe  nothing  which  they  cannot 
comprehend.  But  really  this  maxim  is  unphilo- 
sophical,  as  well  as  unchristian ;  and  whoever  ad- 
heres to  it  rigidly  must  be  both  *an  atheist  and  a 

sceptic.     Many  things  in  physical  science  are  as 

4* 


42  EXPOSITION   OP 

completely  above  the  reach  of  the  human  under- 
standing as  are  any  of  the  doctrines  of  the  Bible. 
The  religion  of  nature,  as  it  has  been  called  by 
some  who  discredit  the  doctrines  of  the  gospel,  is 
not  without  its  mysteries.  To  give  an  instance: 
the  omnipresence  of  the  Deity  is  just  as  much  of  a 
mystery  as  the  incarnation  and  death  of  our  divine 
and  ever  blessed  Redeemer.  I  believe  both,  though 
I  do  not  fully  understand  either.  The  belief  of  both 
is  useful.  The  one  comforts  me  in  affliction  and 
arms  me  with  courage  and  strength  in  the  hour  of 
temptation ;  the  other  forms  the  basis  of  my  hope 
of  pardon  and  acceptance  with  God  my  Maker. 

Let  us,  then,  be  thankful  for  the  knowledge  of 
God's  will  respecting  our  salvation.  God  is  in 
Christ  reconciling  the  world  unto  himself.  Let 
us  bless  him  for  the  marvellous  display  of  his  love 
and  mercy  through  the  mediation  of  his  only  be- 
gotten Son.  It  is,  no  doubt,  with  special  reference 
to  the  mediatorial  office  of  Christ,  that  the  gospel  is 
styled  the  mystery  of  God's  will.  And  let  it  be 
solemnly  considered  that  this  mystery  is  made 
known  to  us,  in  order  that  we  may  receive  it  as 
worthy  of  all  acceptation  ;  that,  resting  on  the  same 
word  of  testimony,  we  may  have  a  good  hope 
through  grace.  That  we  may  have  redemption 
through  the  blood  of  Christ,  is  at  once  the  most 
mysterious  and  the  most  precious  doctrine  of  the 
New  Testament.  Remove  this  article  of  our  holy 
faith,  and  Christianity  is  no  longer  a  religion  that 
suits  a  sinner.  Without  the  shedding  of  blood 
there  is  no  remission;  but  the  blood  of  Christ 
cleanseth  from  all  sin.  To  the  cavils  of  self-suffi- 
ciency and  worldly  wisdom,  the  Christian's  reply 
is,  "  I  know  not,  nor  does  it  concern  me  to  know, 
in  what  manner  the  sacrifice  of  Christ  is  con- 
nected with  the*  forgiveness  of  sins ;  it  is  enough 
that  this  is  declared  by  God  to  be  the  medium 


THE   EPHESIANS.  43 

through  which  my  salvation  is  effected.  I  pretend 
not  to  dive  into  the  councils  of  the  Ahnighty.  I 
submit  to  his  wisdom  ;  and  I  will  not  reject  his 
grace  because  his  mode  of  bestowing-  it  is  beyond 
my  comprehension.  I  accept  with  thankfulness 
the  benefits  of  redemption,  and  God,  in  Christ 
Jesus,  shall  have  the  undivided  glory  of  my  salva- 
tion. My  grateful  song  is  now,  and  ever  shall  be, 
*0,  to  grace,  how  great  a  debtor!'" 

2d.  Observe,  this  mystery  of  God's  will  is 
made  known  to  us,  not  on  account  of  any  worthi- 
ness in  us  or  any  of  our  guilty  race,  but  "  accord- 
ing to  his  good  pleasure,  which  he  hath  purposed 
in  himself."  It  is  wholly  owing  to  God's  gracious 
purpose  that  a  revelation  of  his  will  has  been  given 
to  the  world.  That  we  were  born  in  a  Christian 
land;  that  we  are  distinguished  from  those  nations 
that  sit  in  darkness,  and  beneath  the  shadow  of 
death;  that  the  gospel  was  not  published  sooner; 
that  the  knowledge  of  it  is  not  yet  universal,  are 
facts  which  must  be  resolved  into  the  good  pleasure 
of  our  God,  "  who  worketh  all  things  after  the 
counsel  of  his  own  will."  And  though  the  reasons 
of  his  conduct,  in  these  and  many  similar  dispensa- 
tions, are  not  made  known  to  us,  yet  we  know,  and 
this  is  enough  for  us  to  know,  "that  justice  and 
judgment  are  the  habitation  of  his  throne,  and  right- 
eousness and  truth  go  before  him."  To  those  who 
enjoy  the  gospel,  it  is  the  gift  of  God's  free  grace. 
God,  in  the  bestowment  of  his  favours,  acts  as  a 
sovereign.  This  is  a  doctrine  taught,  not  only  in 
the  Bible,  but  in  creation  and  providence.  You 
cannot  look  on  the  face  of  the  earth,  or  observe  the 
diversified  and  unequal  circumstances  of  mankind, 
without  acknowledging  that  the  Lord  gives  good 
things  to  whomsoever,  and  in  what  measure  soever, 
he  pleases.  One  section  of  the  globe  is  fertile, 
another  sterile ;  one  portion  of  the  earth  is  scorched 


44  EXPOSITION   OF 

with  a  perpendicular  sun,  another  bound  up  in  per- 
petual frost;  here  the  pestilence  wastes  at  noon- 
day ;  there,  it  is  healthful,  the  air  pure  and  the  sea- 
sons regular;  one  country  is  destined  to  be  the 
theatre  of  war,  with  its  nameless  evils,  another, 
the  abode  of  peace  and  its  attendant  comforts;  one 
race  of  men  are  endowed  with  superior  intellectual 
powers,  while  another  seems  to  possess  little  more 
than  mere  animal  instinct.  Do  not  these  facts 
clearly  prove  that  God  does  all  things,  and  confers 
all  blessings  according  to  the  good  pleasure  of  his 
will?  And  if  he  is  free  in  the  distribution  of  tem- 
poral advantages,  is  he  not  equally  free  in  regard 
to  things  spiritual  and  eternal?  Is  it  unjust  in  him 
to  bestow  certain  privileges  on  some,  which  he 
withholds  from  others,  when  none  can  claim  them 
as  a  matter  of  right?  He  is  no  more  bound  to 
place  all  men  under  equal  religious  advantages  than 
to  endow  all  persons  with  equal  natural  abilities,  or 
to  make  men  equal  to  angels.  One  thing,  however, 
is  certain,  and  it  merits  special  attention — to  whom 
much  is  given,  of  them  much  will  be  required.  In 
the  day  of  final  retribution,  the  Judge  of  all  the 
earth  will  take  into  account  men's  various  abilities, 
opportunities  and  advantages;  and  every  one  will 
receive  a  just  recompense  of  reward.  "  As  many 
as  have  sinned  without  law,  shall  perish  without 
law;  and  as  many  as  have  sinned  under  the  law 
will  be  judged  by  the  law,  in  that  day  when  God 
will  judge  the  secrets  of  men  by  Jesus  Christ,  ac- 
cording to  the  gospel."  Let  us,  then,  be  thankful 
that  God  has  distinguished  us  from  a  large  portion 
of  our  fallen  race  by  the  lights,  the  hopes  and  con- 
solations of  the  gospel.  We  are  assured  by  the 
word  of  prophecy  that  the  heathen  are  to  be  given 
to  Christ  for  an  inheritance;  that  the  knowledge  of 
the  Lord  shall  pervade  the  whole  earth;  and  we 
should  be  ready,  on  all  occasions,  to  contribute  our 


THE   EPHESIANS.  45 

part  lo  the  diffusion  of  evangelical  light  among  them 
that  are  perishing  for  lack  of  vision.  But  let  us 
remember  that  if  we  neglect  the  price  put  into  our 
hands ;  if  we  open  not  our  hearts  to  receive  the 
truth  as  it  is  in  Jesus,  we  judge  ourselves  unworthy 
of  eternal  life;  we  neglect  the  great  salvation;  and 
how  shall  we  escape,  in  that  day  when  God  shall 
call  us  to  an  account  for  the  high  privileges  and 
great  advantages  by  which  he  has  distinguished  us? 
"  Strive  to  enter  in  at  the  strait  gate ;  for  many,  I 
say  unto  you,  will  seek  to  enter  in,  and  shall  not 
be  able." 

Observe,  thirdly,  the  great  end  for  which  God 
has  made  known  to  our  world  the  mystery  of  his 
will — "  That  in  the  dispensation  of  the  fulness  of 
times,  he  might  gather  together,  in  one,  all  things, 
in  Christ,  both  which  are  in  heaven  and  which  are 
on  earth,  even  in  him."  This  language  is  figura- 
tive. The  figure  is  taken  from  the  conduct  of  a 
steward,  who  distributes  to  those  who  belong  to 
the  household  such  things  as  they  need,  and,  in  the 
manner  prescribed  by  his  lord.  The  Church  is 
the  house  of  God;  God  himself  the  Master  of  the 
family;  Christ,  in  his  mediatorial  capacity,  is  the 
Steward  who  governs  the  house ;  and  those  spirit- 
ual blessings,  mentioned  in  the  third  verse  of  this 
chapter,  are  the  good  things  which  he  distributes. 
These  treasures  of  divine  grace  had  been  opened  to 
but  few,  and  dispensed  but  sparingly,  under  former 
dispensations ;  the  more  full  communication  of  them 
being  reserved  till  the  fulness  of  time.  That  is, 
till  the  time  appointed  for  the  advent  of  the  Mes- 
siah, according  to  promise,  when,  by  the  promulga- 
tion of  the  gospel,  the  ends  of  the  earth  should  be 
called  upon  to  look  to  him  and  be  saved — "That 
he  might  gather  together  in  one."  The  expression 
signifies,  literally,  to  recapitulate,  as  public  speakers 
sometimes  do,  with  a  view  to  present  what  they 


46  EXPOSITION   OF 

have  said  in  a  succinct  and  impressive  manner. 
Thus  all  former  prophecies,  promises,  types  and 
shadows,  met  and  received  their  consummation  in 
Christ.  The  phrase,  also,  signifies  to  collect  things 
that  were  before  scattered,  and  to  unite  them  under 
a  common  head — all  things  in  Christ.  In  this,  as 
in  several  other  passages,  I  understand  by  all  things, 
all  the  persons  whom  God  intends  to  collect  into 
one  holy  and  happy  society,  under  Christ,  who  is 
made  head  over  all  things  for  the  Church — "  Both 
which  are  in  heaven,  and  which  are  on  earth."  On 
this  passage,  commentators  have  conjectured  va- 
riously. According  to  some,  the  things  in  heaven 
mean  the  Jews,  and  the  things  on  earth  the  Gentiles. 
Others  understand  saints  in  glory,  and  believers  of 
all  nations  on  earth.  A  third  class  tell  us  that  by- 
things  in  heaven,  is  intended,  not  only  the  redeemed 
from  among  men,  but  angels  also,  whos6  happiness 
is  confirmed  and  secured  by  virtue  of  Christ's  me- 
diation. There  is  some  truth  in  all  these  opinions; 
and  the  difference  between  any  two  of  them  is  not 
great.  As  to  the  influence  which  the  mediation  of 
Christ  may  have  had  upon  the  angelic  hosts,  we 
know  nothing  with  certainty.  We  know  they  are 
ministering  spirits  to  the  heirs  of  salvation;  they 
rejoice  at  the  repentance  of  a  sinner,  and  they  ac- 
knowledge and  adore  Christ,  as  Lord,  to  the  glory 
of  God  the  Father;  for  when  the  first-begotten 
made  his  appearance  on  earth,  it  was  said,  "  Let  all 
the  angels  of  God  worship  him."  Heb.  i.  6. 

We  are  taught  in  this  passage  to  regard  the 
Church  of  Christ  as  composed  of  all  the  pious  in 
heaven  and  earth.  Those  who  are  now  in  glory 
were  saved  in  the  same  way  that  we  are  to  be 
saved,  by  the  grace  of  God,  through  the  redemption 
that  is  in  Christ.  Those  of  them  who  died  before 
the  Saviour's  appearance  in  the  flesh,  had  but  an 
obscure  and  imperfect  knowledge  of  the  mystery  oi 


THE   EPHESIANS.  47 

God's  will.  The  Redeemer  was  exhibited  to  them 
through  the  medium  of  types  and  sacrifices.  Their 
advantages  were  far  inferior  to  ours;  yet  confiding 
in  the  sure  word  of  testimony  they  died  in  faith, 
and  now  inherit  the  promises.  Let  us  take  encour- 
agement from  the  success  of  those  who  have  gone 
before  us;  the  sacrifice  of  the  cross  availed  to  their 
salvation.  The  Redeemer's  blood  has  washed  away 
the  sins  of  thousands ;  and  it  has  lost  none  of  its 
efficacy.  Jesus  Christ,  the  same  yesterday,  to-day 
and  for  ever,  is  all-sufficient.  Accessions  are  con- 
stantly making  to  the  number  of  his  sincere  and 
happy  followers.  Encompassed  as  we  are  by  a 
cloud  of  witnesses,  let  us  lay  aside  every  weight, 
and  the  sin  which  doth  so  easily  beset  us ;  and  let 
us  run,  with  patience,  the  race  set  before  us,  look- 
ing unto  Jesus,  the  author  and  finisher  of  our  faith; 
who,  for  the  joy  that  was  set  before  him,  endured 
the  cross,  despising  the  shame,  and  is  set  down  at 
the  right  hand  of  the  throne  of  God.  Heb.  xii. 
1,2. 


LECTURE  Y. 

Ephesians,  I.  11 — 14. — In  whom  we  also  have  obtained  an 
inheritance,  being  predestinated  according  to  the  purpose 
of  Him  who  worketh  all  things  after  the  counsel  of  his  own 
will ;  that  we  should  be  to  the  praise  of  his  glory,  who  first 
trusted  in  Christ:  in  whom  ye  also  trusted,  after  that  ye 
heard  the  word  of  truth,  the  gospel  of  your  salvation:  in 
whom  also,  after  that  ye  believed,  ye  were  sealed  with 
that  Holy  Spirit  of  promise,  which  is  the  earnest  of  our  in- 
heritance until  the  redemption  of  the  purchased  possession, 
unto  the  praise  of  his  glory. 

The  church  in  Ephesus  was  composed  partly  of 
Jews  and  partly  of  Gentiles.  Paul  being  a  Jew  by 
birth,  ranks  himself  with  his  countrymen,  and  gives 
thanks  to  God  that  some  of  them  had  obtained  an 
interest  in  the  Redeemer,  though  the  nation,  as  such, 


48  EXPOSITION   OF 

had  rejected  him,  and  were  now  suffering  the  fear- 
ful consequences  of  their  unbehef.  Hence  the  ex- 
pression, "in  whom  we  also  have  obtained  an 
inheritance,"  or  lot,  as  it  might  be  rendered.  The 
figure  is  taken  from  the  distribution  of  the  land  of 
Canaan  to  the  several  tribes  by  lot,  the  whole  dis- 
posal of  which,  as  Solomon  teaches  us,  is  of  the 
Lord;  and  which,  when  used  religiously,  may  per- 
haps be  used  lawfully.  By  this  allusion,  the 
apostle  seems  to  have  meant  to  remind  his  brethren, 
the  Jewish  converts,  that  it  was  not  owing  to  their 
merit  or  comparative  goodness,  that  they  had  been 
admitted  to  a  participation  in  the  blessings  of  the 
gospel.  He  intended  to  teach  them  their  obliga- 
tions to  free  grace;  that  acknowledging  their  depen- 
dence on  God  and  highly  appreciating  their  privi- 
leges, they  might  have  compassion  on  the  ignorant, 
and  seek  the  peace  and  harmony  of  the  Church  by 
treating  the  Gentile  converts  as  brethren  in  Christ, 
members  of  the  same  household,  and  heirs  of  the 
same  inheritance.  And  this  is  an  important  idea, 
and  deserves  to  be  remembered  and  acknowledged 
to  the  praise  of  glorious  grace.  Ye  who  possess  most 
of  the  Christian  temper,  and  enjoy  the  clearest  evi- 
dences of  your  lot  in  the  heavenly  inheritance, 
what  have  you  that  you  have  not  received?  Every 
good  and  perfect  gift  is  from  above,  and  cometh 
down  from  the  Father  of  light.  Aliens  from  the 
commonwealth  of  Israel,  strangers  to  the  covenant 
of  peace,  children  of  wrath,  even  as  others,  dead 
in  trespasses  and  sins,  what  was  there  in  you  to 
attract  the  favourable  notice  of  Heaven?  When 
you  call  to  mind  your  stupidity  and  indifference 
about  divine  things,  are  you  not  forced  to  ascribe 
your  change  of  character  and  prospects  to  the  mercy 
of  God  in  Christ  Jesus,  who,  according  to  the  good 
pleasure  of  his  will,  hath  begotten  you  again,  to  a 
lively  hope  through  grace  ?     "  Who  maketh  thee  to 


THE   EPHESIANS.  49* 

differ?"  is  a  question  that  paralyses  self-sufficiency, 
and  refutes  the  claims  of  spiritual  pride.  Learn, 
then,  Christian,  to  refer  your  graces  to  the  proper 
source; — bear  with  the  failings  and  infirmities  of 
the  weak;  pity  the  ignorant;  pray  for  the  obsti- 
nate; and  be  gentle  towards  all  men. 

"  That  we  should  be  to  the  praise  of  his  glory 
who  first  trusted  in  Christ." — The  apostle  con- 
tinues his  address  to  his  kinsmen,  according  to  the 
flesh,  in  this  verse ;  in  which  he  aims  to  stimulate 
them  to  a  pious  and  exemplary  manner  of  life,  from 
the  consideration  that  they  had  been  brought  to  trust 
in  Christ  first;  i.  e.  before  any  other  people.  As 
they  were  the  first  fruits  of  the  gospel  harvest,  it 
therefore  behooved  them  to  exhibit  an  attractive 
and  commanding  example,  that  others,  seeing  their 
good  works,  might  be  induced  to  glorify  God  by 
abandoning  their  idols,  and  attaching  themselves  to 
the  Christian  standard.  That  the  first  disciples  of 
Christ  were  collected  from  among  the  Jews  is  a 
well  known  fact.  The  Redeemer  came  first  to  the 
lost  and  scattered  sheep  of  the  house  of  Israel.  To 
them,  chiefly,  he  devoted  his  personal  ministry. 
From  among  them  he  selected  his  apostles;  and  in 
Ephesus,  as  in  several  other  places,  the  first  con- 
verts to  the  Christian  faith  were  of  those  who 
waited  for  the  Messiah,  whom  their  ritual  had  sha- 
dowed forth,  and  their  prophets  announced,  as  the 
consolation  of  Israel  and  the  Saviour  of  the  world. 
It  is  with  reference  to  this  fact  that  the  aposfle 
speaks  of  the  Jews  as  having  first  trusted  in  Christ. 
He  reminds  them  that,  in  this  respect,  they  had 
been  peculiarly  favoured,  and  that  they  were  conse- 
quently under  peculiar  obligations  to  live  to  the 
praise  and  glory  of  God.  May  not  this  idea  of  our 
apostle  be  brought  to  bear  on  some  of  us?  Does  it 
not  furnish  a  subject  of  self-examination  to  those  of 
us  who  have  long  had  a  standing  in  the  Church  ?  In 
5 


50  EXPOSITION   OP 

every  Christian  community  there  are  some,  who, 
in  comparison  of  others,  may  be  said  to  have  first 
trusted  in  Christ;  some  who  have  for  years  enjoyed 
the  privileges,  and  indulged  the  hopes  of  God's  peo- 
ple; and  to  whom  younger  and  less  experienced 
brethren  in  the  Lord  are  looking  up  for  example, 
counsel,  and  encouragement.  Such  may  reasona- 
bly be  expected  to  exhibit  an  engaging  and  instruc- 
tive model  of  faith  and  practice.  To  such  the 
young  have  a  right  to  look  for  the  practical  influ- 
ence and  sanctifying  efficacy  of  the  gospel.  "The 
path  of  the  just  is  as  the  dawning  light,  which 
shineth  more  and  more  unto  the  perfect  day." 
Prov.  iv.  18.  True  religion  is  of  a  progressive  na- 
ture. When  they  who  have  been  long  in  the  ser- 
vice of  Christ  give  a  good  report  respecting  the 
ways  of  wisdom ;  when  their  conduct  proves  that 
religion  is  something  more  than  a  name  ;  that  faith 
is  a  vital,  sanctifying,  and  operative  principle,  God 
is  glorified,  the  gospel  is  honoured,  and  all  thought- 
ful and  candid  men  are  compelled  to  admit,  that  a 
religion  which  produces  such  effects  is  worth  pos- 
sessing. The  reverse  of  this  is  deplorable.  Alas, 
that  it  should  ever  be  realized.  A  Laodicean  spirit 
has  always  been  too  common ;  it  has  done  incalcu- 
lable mischief  in  the  Church.  And  it  becomes  us 
to  look  to  God,  and  entreat  him  to  strengthen  the 
things  that  remain,  but  which  seem  ready  to  die. 
Let  us  beware  of  a  heedless  dependence  on  our  pro- 
fession. The  form  of  godliness  is  good  in  its  place  ; 
but  without  the  spirit  and  power,  it  is  but  a  lifeless 
carcass,  a  temple  without  the  ark  of  the  covenant, 
the  shechina,  or  mercy-seat.  "  The  kingdom  of 
God  is  not  meat  and  drink ;  but  righteousness,  peace, 
and  joy  in  the  Holy  Ghost." 

"  In  whom  ye  also  trusted,  after  that  ye  heard 
the  word  of  truth,  the  gospel  of  your  salvation." 
In  this  verse,  the  apostle  addresses  himself  to  the 


THE   EPHESIANS.  ^ 

Gentile  converts,  and  congratulates  them  on  their 
having  also  obtained  an  inheritance,  and  reposed 
their  trust  in  Christ.  Observe,  here,  the  vast  im- 
portance of  faith  in  the  Lord  Jesus  Christ.  In  him 
are  treasured  up  all  the  blessings  of  the  nevi^  cove- 
nant. He  is  the  same  precious  Saviour  to  the 
Greek  as  to  the  Jew.  Having  broken  down  the 
middle  wall  of  partition,  and  by  the  once  offering 
of  himself  on  the  cross  made  atonement  for  sin,  he 
proffers  pardon  and  eternal  life  to  a  guihy  world 
through  faith  in  his  blood.  Our  faith  is  demanded 
on  the  testimony  of  the  word  of  truth,  the  gospel  of 
our  salvation.  The  word  of  God  furnishes  a  suffi- 
cient warrant  for  our  entire  confidence.  The  divine 
record  is  clear  and  unequivocal:  "  God  hath  given 
to  us  eternal  life,  and  this  life  is  in  his  Son :" 
"  He  that  believeth,  shall  be  saved :"  "  Him 
that  Cometh  unto  me,  I  will  in  no  wise  cast  out." 
With  these  express  declarations  of  the  word  of  truth 
before  him,  every  individual  of  mankind  may  say, 
confidently.  If  I  believe  I  shall  be  saved  ;  God  can- 
not deny  himself;  he  has  revealed  himself  to  me  as 
the  Lord  God,  merciful  and  gracious ;  I  have  no 
righteousness,  but  "  Christ  is  the  end  of  the  law  for 
righteousness  to  every  one  that  believeth;"  I  am 
guilty ;  my  sin  is  great  and  aggravated,  but  the 
word  of  truth  proclaims,  "  The  blood  of  Christ 
cleanseth  from  all  sin."  In  short,  I  find  in  Christ 
all  that  I  need ;  may  I  not,  then,  repose  my  trust 
and  confidence  in  him  without  fear  of  disappoint- 
ment ?  And  why  may  not  every  sinner  thus  lay 
hold  of  the  hope  set  before  him  in  the  gospel  ?  Can 
any  other  reason  be  given  for  the  sinner's  ruin  than 
that  which  the  Saviour  himself  gives,  "  Ye  will  not 
come  unto  me,  that  ye  might  have  life!"  We  have 
the  same  word  of  truth;  we  hear  the  same  gospel 
of  salvation  which  the  Ephesians  heard,  and  on 
hearing  which  they  trusted  in  Christ  and  found 


52  EXPOSITION   OF 

mercy.  Their  faith  was  not  in  vain;  God  fixed 
his  seal  upon  them,  and  gave  them  a  pledge  of  good 
things  to  come :  "  In  whom  also,  after  that  ye  be- 
lieved, ye  were  sealed  with  that  Holy  Spirit  of 
promise  which  is  the  earnest  of  our  inheritance." 
This  branch  of  our  subject  merits  special  attention, 
as  it  affords  us  a  criterion  by  which  to  judge  of  our 
interest  in  Christ.  I  need  not  waste  your  time  by 
explaining  very  minutely  the  import  of  every  ex- 
pression in  the  passage.  The  language  is  figura- 
tive; but  the  figure  is  easily  understood,  and  its 
force  and  propriety  must  be  felt  by  every  one. 
The  use  of  seals  for  the  purpose  of  distinguishing 
property,  is  a  custom  of  ancient  date.  A  seal  ap- 
plied to  any  yielding  substance  with  sufficient  force 
leaves  its  likeness.  Hence  the  apostle's  idea  in 
relation  to  believers.  On  those  who  embrace  the 
Lord  Jesus  Christ  by  faith,  God  impresses  his  seal 
and  claims  them  for  his  own.  And  to  those  who  are 
thus  distinguished,  the  impression  which  the  seal 
makes,  is  an  earnest  or  pledge  of  eternal  life.  In 
this  important  affair  we  may  notice  distinctly  the 
efhcient  agent,  the  seal,  and  the  subject  sealed. 
The  agent  is  the  Divine  Spirit,  here  called  the 
Holy  Spirit  of  promise,  or  promised  Spirit.  He 
was  promised,  not  only  to  the  apostles,  on  whom 
his  sacred  influences  were  copiously  poured  out  on 
the  day  of  Pentecost  to  qualify  them  for  the  duties 
of  their  office,  but  promised  to  all  the  followers  of 
Christ  in  all  periods  of  the  Church,  as  their  sanc- 
tifier,  guide,  and  comforter.  The  word  of  truth  is 
the  seal.  The  sacred  Scriptures  are  very  properly 
called  a  transcript  of  God's  moral  character.  And 
by  the  image  of  God,  in  which  man  was  created, 
and  which  it  is  the  grand  design  of  the  gospel  to 
restore  to  the  human  soul,  I  understand  a  character 
made  up  of  qualities  resembling  the  moral  perfec' 
tions  of  the  Deity.     These  qualities  which  charac* 


THE  EPHESIANS.  M 

terize  the  disciples  of  Christ  are  pointed  out  in  the 
word  of  God.  The  heart,  therefore,  being  the  sub- 
ject to  be  sealed,  the  Divine  Spirit  works  in  it,  and 
impresses  upon  it  those  dispositions  which  God 
approves  and  requires  in  his  people.  The  result  is, 
the  image  of  God  impressed  upon  the  heart  of  the 
believer.  The  spirit  takes  of  the  things  of  Christ 
and  seals  them  on  the  mind,  by  giving  them  a  deep 
impression  and  abiding  influence.  "  Hence  be- 
lievers are  said  to  be  saved,  through  sanctification 
of  the  Spirit  and  belief  of  the  truth."  And  it  is  be- 
cause they  possess  those  dispositions,  desires,  and 
views,  which  the  gospel  commends,  and  which 
were  so  illustriously  exemplified  in  the  person  of 
our  blessed  Saviour,  that  they  are  said  to  be  made 
partakers  of  a  divine  nature — to  have  put  off  the 
old  man  with  his  deeds,  and  to  have  put  on  the 
new  man,  which,  after  God,  is  created  in  righteous- 
ness and  true  holiness. 

We  have  before  said  this  article  was  entided  to 
special  attention,  as  it  furnished  us  with  a  criterion 
by  which  to  judge  of  our  interest  in  Christ.  And 
this  is  a  matter  of  no  ordinary  importance.  AVhat 
constitutes  the  Christian  character,  or  wherein  does 
true  religion  consist?  is  a  question  on  which  pro- 
fessors of  the  gospel  are  not  exactly  agreed.  Ac- 
cording to  some,  if  a  person  is  baptized,  leads  a 
moral  life,  comes  to  the  Lord's  table,  and  attends 
regularly  on  the  other  institutions  of  the  gospel,  he 
is  a  Christian,  and  has  a  right  to  consider  himself 
such.  Others  there  are  who  run  into  the  opposite 
extreme,  pay  lilde  or  no  regard  to  the  positive  insti- 
tutes of  God's  house,  but  make  religion  consist  in 
certain  strong  persuasions,  inexplicable  impulses, 
effected  in  some  extraordinary  manner; — as  by 
dreams,  visions,  voices,  secret  whispers,  or  perhaps 
by  opening  opportunely  to  a  remarkable  passage  of 
Scripture  as  a  sort  of  lottery.  Against  both  these 
5* 


54  EXPOSITION  OP 

schemes  there  lie,  in  our  apprehension,  serious 
objections.  The  former  seems  to  substitute  the 
form  of  godliness  in  the  place  of  its  power — to  mis- 
take the  means  for  the  end.  The  latter,  to  say  the 
best  of  it,  is  dubious,  if  not  fanatical ;  and  it  is  mani- 
festly wanting  in  some  standard  of  truth,  by  which 
to  try  the  spirits,  and  determine  what  impressions 
are  from  above,  and  what  from  beneath ;  or,  in 
other  words,  to  distinguish  the  emotions  of  God's 
Spirit  from  the  suggestions  of  satan.  But  if  the  view 
just  given  of  the  passage  of  Scripture  now  before 
us  be  correct,  then  may  we  ascertain  with  a  good 
degree  of  certainty  what  spirit  we  are  of.  In  the 
word  of  truth,  the  gospel  of  our  salvation,  the  dis- 
positions of  God's  people  are  described:  these  dis- 
positions  or  qualities  are  the  same  now  that  they 
were  in  the  apostolic  age;  they  will  be  the  same 
till  the  redemption  of  the  purchased  possession,  i.  e. 
till  all  that  the  Redeemer  has  bought  with  his  blood 
shall  be  brought  home  to  glory.  If  therefore,  we, 
through  sanctification  of  the  Spirit,  and  belief  of  the 
truth,  find  ourselves  influenced  by  those  principles 
and  dispositions  which  the  gospel  describes  as  the 
fruits  of  faith,  and  the  marks  of  saintship,  we  may 
fairly  conclude  that  we  are  of  God,  for  these 
impressions  correspond  to  his  seal.  The  likeness 
answers  to  the  original.  The  image  is  not  yet 
complete;  for  sanctification  is  a  gradual  work;  but 
you  are  assured  by  the  infallible  word  of  truth,  that 
he  who  hath  begun  a  good  work  in  you  will  carry 
it  on  till  the  day  of  Jesus  Christ.  To  them  that 
walk  uprightly  God  gives  both  grace  and  glory. 
Yes,  Christians,  if  you  hate  sin  and  love  holiness, 
if  you  take  pleasure  in  the  word,  the  ordinances, 
and  providence  of  God — if  you  thirst  after  right- 
eousness, and  esteem  the  light  of  God's  countenance 
above  the  treasures  of  earth — if  you  regard  with 
complacency  the  household  of  faith,  and  cherish  a 


THE  EPHESIANS.  B$ 

spirit  of  good- will  towards  all  men — if  you  renounce 
all  confidence  in  the  flesh,  and  desire  to  be  found 
in  the  righteousness  and  saved  through  the  atone- 
ment and  merits  of  the  Lord  Jesus,  you  have  better 
evidence  of  your  interest  in  the  covenant  of  mercy, 
than  if  you  were  endowed  with  miraculous  powers, 
or  heard  an  angel  proclaiming  from  heaven,  that 
your  names  were  in  the  book  of  life.  You  have 
the  earnest  of  your  inheritance ;  nay,  more,  you  have 
part  of  the  inheritance  itself.  Those  graces  of  the 
Spirit  which  now  influence  your  hearts  are  the 
buddings  of  glory — the  first  fruits — the  foretastes 
of  that  fulness  of  joy  which  awaits  you  in  heaven. 
Blessed  are  they  who  can  perceive  on  their  minds, 
tempers  and  practice,  those  traces  of  a  divine  influ- 
ence, which  the  Holy  Scriptures  assure  us  are  the 
distinguishing  characteristics  of  God's  children! 
Have  you  all  been  sealed  by  that  Holy  Spirit  of 
promise,  which  is  the  earnest  of  our  inheritance  ? 
Some  of  you  have,  and  you  ought  to  acknowledge 
what  the  Lord  has  done  for  you,  and  give  him  the 
glory  which  is  due  to  his  name,  and  his  grace. 
But  such  of  you,  as  find  yourselves  destitute  of 
those  moral  features  which  go  to  constitute  the  new 
man  in  Christ,  have  need  to  be  alarmed  at  your 
condition.  You  tread  on  slippery  ground,  and  if 
you  turn  not  to  the  strong  hold,  provided  for 
prisoners  of  hope,  you  will  slide,  in  due  time,  into 
those  dire  abodes,  where  the  fire  is  not  quenched, 
and  where  the  worm  dieth  not.  Nothing  but  the 
flaxen  thread  of  this  frail,  dying  life,  keeps  you 
from  sinking  into  the  bottomless  pit.  Be  admon- 
ished, then,  before  you  get  beyond  the  reach  of 
redeeming  mercy,  to  lay  hold  on  the  hope  set  before 
you  in  the  gospel. 


56  EXPOSITION  OP 


LECTURE  VI. 

Ephesians,  I.  15 — 23. — Wherefore  1,  also,  after  I  heard  of 
your  faith  in  the  Lord  Jesus,  and  love  unto  all  the  saints, 
cease  not  to  give  thanks  for  you,  making  mention  of  you 
in  my  prayers ;  that  the  God  of  our  Lord  Jesus  Christ,  the 
Father  of  glory,  may  give  unto  you  the  spirit  of  wisdom 
and  revelation  in  the  knowledge  of  him  ;  the  eyes  of  your 
understanding  being  enlightened,  that  ye  may  know  what 
is  the  hope  of  his  calling,  and  what  the  riches  of  the  glory 
of  his  inheritance  in  the  saints,  and  what  is  the  exceeding 
greatness  of  his  power  to  usward  who  believe,  according 
to  the  working  of  his  mighty  power,  which  he  wrought  in 
Christ,  when  he  raised  him  from  the  dead,  and  set  him  at 
his  own  right  hand  in  the  heavenly  places,  far  above  all 
principality,  and  power,  and  might,  and  dominion,  and 
every  name  that  is  named,  not  only  in  this  world,  but  also 
in  that  which  is  to  come;  and  hath  put  all  things  under 
his  feet,  and  gave  him  to  be  the  head  over  all  things  to  the 
Church,  which  is  his  body,  the  fulness  of  him  that  filleth 
all  in  all. 

This  passage  of  Holy  Scripture  contains  such  a 
variety  of  ideas,  that  a  discourse  founded  upon  it 
must  necessarily  be  wanting  in  unity.  This  quality, 
however,  though  essential  to  a  finished  sermon,  is 
not  always  to  be  expected  in  a  lecture ;  the  design 
of  which  is,  to  unfold  the  meaning  of  the  sacred 
text  in  a  plain  and  practical  manner.  In  conform- 
ity with  this  design  we  proceed  to  observe, 

First:  Paul's  tender  concern  for  the  spiritual  wel- 
fare of  these  Ephesian  converts.  He  had  formerly 
laboured  among  them  in  word  and  doctrine.  He 
had  founded  their  church,  and  had  seen  with  joy 
the  work  of  the  Lord  prosper  in  his  hands.  And 
when  Providence  called  him  to  preach  the  unsearch- 
able riches  of  Christ  elsewhere,  he  warned  them  of 
the  dangers  by  which  they  would  be  assailed,  in 
his  absence.  Regarding  him  as  their  spiritual  fa- 
ther, they  would  doubtless  avail  •  themselves  of 
every  opportunity  to  give  him  information  respect- 
ing the  progress  of  the  gospel,  and  the  conduct  of 


THE   EPHESIANS.  57 

those  who  professed  it.  This  information  appears 
to  have  been  of  the  pleasing  kind,  which  accounts 
for  what  he  tells  them  in  the  beginning  of  our  text, 
"  Wherefore  I,  also,  after  I  heard  of  your  faith  in 
the  Lord  Jesus,  and  love  unto  all  the  saints,  cease 
not  to  give  thanks  for  you,  making  mention  of  you 
in  my  prayers."  This  episUe  was  written  about 
five  years  after  the  aposde  had  been  last  at  Ephe- 
sus.  During  this  period  many  individuals  had, 
doubtless,  joined  the  communion  of  the  church 
there,  with  whom  he  had  no  personal  acquaintance; 
but  as  they  had  now  become  members  of  the  house- 
hold of  faith,  he  loved  them,  and  remembered  them 
affectionately  at  the  throne  of  grace.  Remark  here, 
in  passing,  the  spirit  of  genuine  piety.  It  regards 
with  complacency  all  those  who  love  the  Saviour ; 
and  in  this,  true  concern  for  the  glory  of  God  and 
the  salvation  of  souls  may  be  distinguished  from 
bigotry,  or  that  sectarian  zeal  which  would  confine 
our  prayers  and  charities  within  the  pale  of  our 
own  sect.  Paul,  while  a  prisoner  at  Rome,  and  at 
the  distance  of  several  hundred  miles,  rejoiced  and 
gave  thanks  to  God  on  hearing  of  the  success  of  the 
gospel  at  Ephesus.  And  who,  that  loves  the  cause 
of  Christ,  would  not  rejoice  and  praise  the  Lord 
for  the  outpouring  of  the  Spirit,  and  the  revival  of 
religion  in  any  part  of  the  world?  To  the  real 
Christian  no  news  is  so  acceptable  or  interesting 
as  that  which  relates  to  the  prosperity  of  the 
Church.  Two  graces  are  here  specified  as  pos- 
sessed by  these  Ephesian  Christians,  and  for  which 
the  apostle  gives  thanks  on  their  behalf,  viz.  faith 
in  the  Lord  Jesus,  and  love  to  the  saints.  These 
are  kindred  qualities,  and  they  are  distinguishing 
characteristics  of  all  true  Christians.  They  are  in- 
separable graces  of  the  Holy  Spirit.  They  are  the 
gifts  of  God;  and  whoever  has  been  brought  to  be- 
lieve in  Christ  and  love  his  followers,  is  bound  to 


58  EXPOSITION  OF 

give  God  continual  thanks.  This  we  are  bound  to 
doj  not  only  for  ourselves,  but  for  others;  as  the 
apostle  did  for  the  Ephesians.  When  we  see  or 
hear  of  any  of  our  guilty  race  turning  from  the 
error  of  their  ways,  and  pressing  into  the  kingdom 
of  heaven,  we  have  abundant  cause  of  thankfulness 
to  Him  who  worketh  in  us  to  will  and  to  do  of  his 
good  pleasure.  The  gospel  owes  its  succ'ess  en- 
tirely to  that  divine  efficiency  which  attends  it,  and 
by  which  it  is  made  the  power  of  God  and  the  wis- 
dom of  God  unto  salvation.  From  the  apostle's 
expression,  "I  cease  not  to  give  thanks  for  you," 
we  may  fairly  infer  that  he  had  his  stated  seasons 
of  devotion;  for  it  is  not  to  be  supposed  that  he 
was  always  actually  giving  thanks,  or  praying  for 
them.  He  seems  to  have  followed  the  custom  of 
the  Jews,  who  had  their  morning  and  evening  sac- 
rifice. And  as  this  was  called  the  continual  burnt- 
offering,  so  they  were  said,  Exod.  xxix.  42,  to  serve 
God  instantly  day  and  night:  and  the  disciples, 
Acts  xxvi.  7,  were  said  to  be  continually  in  the 
temple,  praising  and  blessing  God.  It  is  in  this 
sense  I  understand  the  expression  before  us,  as  also 
his  exhortation  to  the  Thessalonians,  "  Pray  with- 
out ceasing."  We  have,  here,  apostolic  authority 
and  example  for  worshipping  God  morning  and 
evening  in  our  closets  and  famiUes.  Let  those  who 
would  grow  in  grace  and  in  the  knowledge  of 
Christ,  snatch  from  the  busy  concerns  of  the  world 
a  few  minutes  at  the  opening  and  close  of  each 
day,  for  religious  service.  It  is  equally  a  duty  and 
a  privilege — a  profitable  and  delightful  exercise. 

"  Making  mention  of  you  in  my  prayers."  The 
apostle  mingles  prayer  with  his  thanksgiving  for  the 
disciples  at  Ephesus.  He  knew  that  they  were 
still  imperfect,  and  that  their  perseverance  in  the 
faith  and  practice  of  the  gospel  depended  on  help  to 
be  obtained  of  God.     And  the  case  is  not  altered ; 


THE   EPHESIANS.  59 

whatever  may  be  our  attainments  in  religion,  we  are 
yet  far  from  the  stature  of  a  perfect  man  in  Christ, 
We  need  blessings  which  none  but  God  can  give, 
and  which  he  ordinarily  gives  in  answer  to  prayer. 
What,  then,  is  Paul's  request  to  God  on  behalf  of 
these  Ephesian  Christians?  "That  the  God  of 
our  Lord  Jesus  Christ,  the  Father  of  glory,  may 
give  unto  you  the  spirit  of  wisdom  and  revelation 
in  the  knowledge  of  him ;  the  eyes  of  your  under- 
standing being  enlightened."  God,  the  Father,  is 
the  God  of  our  Lord  Jesus  Christ,  in  the  character 
of  Mediator.  This  the  Saviour  himself  has  taught 
us:  "  Go,"  says  he  to  Mary,  "  and  tell  my  disci- 
ples that  I  ascend  unto  my  Father  and  your  Father, 
and  to  my  God  and  your  God."  John  xx.  17. 
"The  Father  of  glory."  This  title  of  the  Divine 
Being  indicates  that  he  is  the  fountain  of  excellence 
and  the  source  of  happiness.  He  is  elsewhere 
styled  "  The  Father  of  lights,"  and  light  itself. 
Under  these  characters,  then,  we  are  to  approach 
him  in  the  name  of  the  Lord  Jesus,  praying  that  he 
would  give  us  the  spirit  of  wisdom  and  revelation; 
i.  e.  that  he  would  give  us  more  enlarged  and  just 
views  of  his  glorious  perfections,  that  we  may  there- 
by be  brought  to  respect  his  authority,  reverence 
his  law,  and  admire  his  grace ;  "  the  eyes  of  our 
understanding  being  enlightened."  This  divine 
illumination  is  to  be  sought  for,  to  the  end  that  we 
may  contemplate  more  thankfully  and  profitably 
ihe  objects  of  hope  to  which  the  gospel  calls  us, 
the  rich  glories  of  the  inheritance  which  it  promi- 
ses, and  the  power  of  God,  displayed  in  fitting  us 
for,  and  putting  us  in  possession  of  this  inheritance. 
The  devout  and  attentive  contemplation  of  these 
objects  cannot  fail  to  interest  and  elevate  our  affec- 
tions. The  gospel  calls  us  to  hope  for  pardon, 
sanctification,  and  eternal  life,  through  the  merits  of 
our  Redeemer.    It  holds  out  to  the  pious  a  promise 


60  EXPOSITION  OP 

of  grace  here,  and  glory  hereafter.  The  inheritance 
which,  the  gospel  informs  us,  is  reserved  for  the 
saints  in  heaven,  is  incorruptible,  undefiled,  and  un- 
fading. It  is  represented  by  the  most  lively  and 
attractive  emblems  that  nature  or  art  affords.  And 
still,  it  is  acknowledged  by  the  inspired  penman,  to 
be  indescribable,  and,  to  minds  that  see  only  as 
through  a  glass,  darkly,  inconceivable.  Who  that 
meditates  piously  and  believingly  on  these  high  and 
important  objects  of  our  faith  and  hope,  can  be  any 
longer  satisfied  with  the  unsubstantial  and  fleeting 
pleasures  of  sin?  Who  that  aspires  to  glory, 
honour,  and  immortality,  can  submit  to  the  misrule 
of  depraved  passions,  or  indulge  any  longer  those 
lusts  which  war  against  the  soul  ?  Who  that  con- 
siders well  tlie  hope  of  his  calling,  and  the  riches  of 
his  heavenly  inheritance,  can  hesitate  to  lay  aside 
every  weight,  to  resist  every  besetting  sin,  and  press 
onward  to  the  mark  of  perfection  in  holiness?  I 
apprehend  it  is  in  great  measure  for  want  of  duly 
considering  the  hope  of  our  calling,  and  the  glory 
of  that  inheritance  which  our  blessed  Lord  has  pro- 
mised his  people,  that  we  are  so  inactive  and  listless 
in  the  cause  of  God  and  goodness. 

Let  every  one,  then,  who  cherishes  a  hope  of 
heaven  chide  his  languid  spirit,  and  call  upon  God 
to  strengthen  the  things  that  remain,  but  which 
seem  ready  to  die.  Is  it  possible,  that  they  for 
whom  the  Saviour  died,  and  for  whom  he  is  pre- 
paring an  eternal  weight  of  glory,  can  be  indifferent 
about  that  glory  ?  Is  it  possible,  that  they  who 
hold  themselves  redeemed  by  the  precious  blood  of 
Christ,  should  feel  litde  or  no  concern  for  the 
honour  of  their  merciful  Redeemer?  It  ought  not 
so  to  be.  The  obligations  of  redeeming  love  ought 
to  be  felt  and  acknowledged  by  a  life  of  piety  and 
devotedness  to  God  our  Saviour.  O,  Christian, 
ponder,  and  consider  well  the  hope  of  your  calling! 


THE  EPHESIANS.  61 

Think  of  the  glory  of  your  inheritance.  And  let 
me  call  upon  you  to  set  your  affections  on  things 
that  are  above,  not  on  things  that  are  on  the  earth. 
Equally  wonderful  and  worthy  of  thankful  ac- 
knowledgment is  "the  exceeding  greatness  of  God's 
power  to  US-ward  who  believe,"  displayed  in  pre- 
paring us  for  and  putting  us  in  possession  of  this 
glorious  inheritance ;  for  we  who  are  by  nature 
dead  in  trespasses  and  sins,  could  never  rise  from 
death  to  life  and  hope,  by  our  own  unassisted 
efforts.  It  is  by  a  divine  energy  that  any  of  our 
fallen  and  miserable  race  are  renewed  in  the  spirit 
of  our  minds,  and  prepared  unto  glory.  And  the 
same  power  which  breathes  into  us  the  breath  of 
spiritual  life,  is  needful  to  guide  and  protect  us 
while  on  earth,  to  support  us  when  we  die,  and 
raise  and  immortalize  these  corruptible  bodies,  and 
fashion  them  after  the  model  of  the  Saviour's  glo- 
rious body.  We  are  kept  by  the  power  of  God, 
through  faith,  unto  salvation.  And  we  have  the 
fullest  assurance  that  "  if  the  Spirit  of  Him  who 
raised  up  Jesus  from  the  dead  dwell  in  us,  he  will 
also  quicken  our  mortal  bodies  by  his  spirit  which 
dwelleth  in  us."  Rom.  viii.  11.  To  establish  our 
confidence  in  the  power  of  God,  as  engaged  for  our 
complete  redemption,  the  aposde  refers  us  to  that 
illustrious  exemplification  of  it  which  we  have  in 
the  resurrection  of  Christ:  "  According  to  the  work- 
ing of  his  mighty  power,  which  he  wrought,  or 
manifested  in  Christ,  when  he  raised  him  from  the 
dead  and  set  him  at  his  own  right  hand  in  the  hea- 
venly places."  The  divine  energy  that  begets  us 
to  a  lively  hope  through  grace,  is  the  same  that 
raised  the  Redeemer  from  the  prison  of  the  grave, 
and  fixed  the  authentic  seal  of  truth  on  the  gospel 
of  our  salvation,  by  declaring  its  author  to  be  the 
Son  of  God  with  power.  And,  as  an  encourage- 
ment to  come  boldly  to  the  throne  of  grace,  we  are 
6 


62  EXPOSITION   OF 

farther  informed  that  our  risen  Saviour  occupies  the 
highest  place  in  heaven.  He  sits  as  a  Prince  and 
a  Saviour  at  the  right  hand  of  God  the  Father, 
"  far  above  all.  principality,  and  power,  and  might, 
and  dominion,  and  every  name  that  is  named,  not 
only  in  this  world,  but  also  in  that  which  is  to 
come."  Principalities  and  powers  designate  some- 
times good  angels,  sometimes  evil  spirits,  and  some- 
times human  governments  ;  and,  as  the  apostle  here 
speaks  of  those  that  are  not  only  in  this  world,  but 
also  in  that  which  is  to  come,  he,  by  fair  construc- 
tion, includes  them  all,  and  intimates  that  there  are 
different  ranks  and  orders  of  beings  in  both  worlds, 
but  that  Christ  is  elevated  above  them  all,  by  what- 
ever names  or  titles  they  may  be  distinguished. 
And  to  finish  the  description  of  our  Lord's  exalta- 
tion, we  are  assured  that  all  creatures  and  events 
are  under  his  controlling  influence,  and  that  he 
reigns  in  heaven,  head  over  all  things,  for  the  pro- 
tection, enlargement,  and  comfort  of  his  Church: 
even  that  Church  which  is  his  body,  and  which,  as 
such,  is  ever  dear  and  precious  to  him,  and,  being 
made  complete  in  him,  is  to  be  regarded  as  the  ful- 
ness of  him  who  fiUeth  all  the  members  of  his  body 
with  all  spiritual  comforts  and  gracious  qualities. 
And  he  delights  in  this  Church  as  his  chosen  dwell- 
ing, even  as  a  holy  temple  which  he  has  built  and 
consecrated  to  himself,  and  for  the  praise  and  glory 
of  his  rich  grace  and  matchless  love. 

Our  blessed  Redeemer,  considered  in  his  divine 
nature,  is  incapable  of  being  exalted;  for,  in  that 
respect,  he  is,  as  himself  declares,  "  One  with  the 
Father;"  and,  according  to  Paul,  he  is  "over  all, 
God  blessed  for  ever."  But  in  his  mediatorial  ca- 
pacity, as  God  with  us,  he  may  be  said  to  have 
been  raised  from  the  dead,  and  to  have  been  ex- 
alted to  the  right  hand  of  the  majesty  in  heaven. 
And  it  ought  to  be  carefully  noted,  that  all  those 


THE   EPHESIANS.  63 

expressions  in  Scripture  which  indicate  his  depen- 
dence on,  or  subjection  to  the  will  of  God  the 
Father,  relate  to  his  human  nature,  which  he  as- 
sumed, or  took  into  union  with  his  underived  and 
eternal  Godhead,  that  he  might  redeem  us  from  the 
curse  of  the  law,  by  bearing  our  sins  in  his  own 
own  body  on  the  cross.  As  God,  he  had  what  no 
mere  creature  ever  had,  or  ever  will  have,  power  to 
lay  down  his  life,  and  power  to  resume  it  at  plea- 
sure. Destroy  this  temple,  says  he,  meaning  his 
body,  and  in  three  days  I  will  raise  it  up  again. 
Without  this  distinction,  it  is  plainly  impossible  to 
interpret  the  language  of  Scripture  so  as  to  make  it 
consistent  with  itself.  Nor  let  this  be  regarded  as 
a  needless  distinction.  It  results  necessarily  and 
irresistibly  from  the  true  and  proper  divinity  of 
Christ,  without  which  he  cannot  be  either  the  Sa- 
viour or  the  Judge  of  the  world.  But  he  is  both 
Saviour  and  Judge :  "  Blessed  are  they  who  put 
their  trust  in  him  !" 

From  the  cursory  view  now  taken  of  this  pas- 
sage of  Scripture,  we  deduce  the  following  particu- 
lars, viz. 

1.  That  faith  in  Jesus  Christ,  and  love  to  his 
people,  are  distinguishing  traits  of  Christian  charac- 
ter. Let  us  cherish  these  divine  principles.  The 
stronger  our  confidence  in  him  who  died  for  us, 
and  the  more  fervent  our  affection  for  his  people, 
the  more  happy  we  shall  be  in  his  service,  and  the 
more  rapidly  shall  we  advance  in  the  way  to  glory, 
honour,  and  eternal  life. 

2.  That  we  should  pray  for  all  that  love  our 
Saviour,  that  the  eyes  of  their  understanding  may 
be  enlightened  to  discern  and  appreciate  the  riches 
of  their  heavenly  inheritance,  and  the  glorious  grace 
of  their  high  and  holy  vocation. 

3.  And  that  we  should  regard  our  blessed  Re- 
deemer, in  his  state  of  exaltation,  as  head  over  all 


64  EXPOSITION   OF 

principality  and  power,  for  his  body,  the  Church, 
which  he  protects,  enlarges,  and  beautifies,  from  his 
own  infinite  fulness,  by  the  agency  of  the  Holy 
Spirit,  to  the  praise  and  glory  of  God  the  Father. 


LECTURE  VII. 

HUMAN     DEPRAVITY. 

Ephesians,  II.  1 — 7. — And  you  hath  he  quickened,  who 
were  dead  in  trespasses  and  sins;  wherein  in  time  past  ye 
walked;  according  to  the  course  of  this  world,  according 
to  the  prince  of  the  power  of  the  air,  the  spirit  that  now 
worketh  in  the  children  of  disobedience  ;  among  whom, 
also,  we  all  had  our  conversation  in  times  past,  in  the  lusts 
of  our  flesh,  fulfilling  the  desires  of  the  flesh,  and  of  the 
mind;  and  were,  by  nature,  the  children  of  wrath,  even  as 
others.  But  God,  who  is  rich  in  mercy,  for  his  great  love 
wherewith  he  loved  us,  even  when  we  were  dead  in  sins, 
hath  quickened  us  together  with  Christ,  (by  grace  ye  are 
saved)  and  hath  raised  us  up  together,  and  made  us  sit  to- 
gether in  heavenly  places  in  Christ  Jesus ;  that,  in  the 
ages  to  come,  he  might  show  the  exceeding  riches  of  his 
grace,  in  his  kindness  towards  us  through  Christ  Jesus. 

There  are  two  things  taught  in  this  passage  of 
Scripture,  which  deserve  our  most  serious  attention, 
viz.  the  depravity  of  our  nature,  and  the  mercy  of 
God  in  providing  for  our  salvation.  These  two 
ideas  form  the  prominent  and  distinguishing  features 
of  evangelical  truth.  The  sacred  writers  dwell  on 
these  topics  most  frequently  and  fervently.  I/ideed 
the  grand  aim  of  the  gospel  is  to  convince  mankind 
of  their  lost  and  miserable  condition  by  nature,  in 
order  that  they  may  feel  the  necessity  of  accepting 
the  overtures  of  divine  mercy  through  the  mediation 
of  Christ.  And  it  is  of  no  sm.all  importance  that 
we  view  our  danger  in  connexion  with  the  remedy 
which  the  sure  word  of  God  proposes  to  our  accept- 
ance.    The   abstract  consideration   of  the   former 


THE  EPHESIANS.  65 

would  drive  us  to  despair;  and  the  contemplation 
of  the  latter,  without  due  reference  to  the  former, 
would  make  on  our  minds  but  a  slight  and  ineffec- 
tive impression.  The  doctrine  of  salvation  by 
grace,  through  the  atonement  of  Christ,  proceeds  on 
the  supposition  that  w^e  are  guilty;  and,  not  only 
guilty,  but  helpless,  utterly  unable  to  effect  our  own 
deliverance.  All  that  the  Saviour  has  done,  and  all 
that  he  proposes  to  do  for  us,  is  designed  to  relieve 
us  from  misery  in  a  way  that  comports  with  the 
majesty  of  divine  truth  and  justice.  But  till  this 
misery  is  felt  and  acknowledged,  the  remedy,  in- 
stead of  being  cordially  accepted,  will  be  set  at 
nought.  Let  a  physician  proffer  healing  medicines 
to  a  man  who  does  not  feel  himself  diseased,  and 
the  offer  will  be  neglected  and  despised.  Propose 
charitable  aid  to  one  who  considers  himself  rich 
and  increasing  in  goods,  and  it  will  be  regarded  as 
an  insult.  It  is  precisely  thus  in  the  case  before  us. 
The  language  of  the  gospel  is,  "  To  you,  O  men,  I 
call,  and  my  voice  is  to  the  sons  of  men."  Here 
is  pardon,  peace,  righteousness,  sanctification,  and 
glory.  Here  is  a  Saviour  approved  of  God,  and 
suited  to  your  wants.  He  has  shed  his  blood  for 
the  remission  of  sins.  He  is  the  end  of  the  law  for 
righteousness  to  every  one  that  believes;  put  your 
trust  in  him,  and  he  will  save  you  from  impending 
ruin.  He  came  to  seek  and  to  save  that  which  was 
lost.  Believe  in  him ;  commit  yourselves  to  him, 
and  he  will  guide  you  through  this  life  of  sorrow; 
he  will  stand  by  you  and  support  your  souls  in 
death,  and  at  last  receive  you  to  heaven,  where  he 
ever  liveth  to  make  intercession  for  you.  But,  to 
the  unconvinced  and  impenitent  sinner,  all  this  must 
be  quite  unimportant  and  uninteresting.  He  has 
no  sense  of  the  evil  of  sin,  and  therefore  feels  no 
need  of  pardoning  mercy ;  his  self-sufficiency  des- 
6* 


Q6  EXPOSITION  OF 

pises  the  proffered  grace;  his  hopes  are  built  on 
his  own  comparative  goodness,  and  on  some  vague 
notions  of  the  divine  benevolence.  Hence,  Christ, 
and  the  sacrifice  of  the  cross,  appear  to  him  as  a 
root  out  of  dry  ground,  without  form,  or  fitness,  or 
beauty,  to  render  them  desirable.  Whereas,  to  the 
contrite  heart  that  trembles  at  God's  law,  and  mourns 
for  its  own  sinfulness,  these  are  good  tidings  of 
great  joy.  Grace  is  a  charming  sound  to  those 
who  feel  their  need  of  it.  To  those  who  wish  to 
be  saved  from  their  sins,  the  name  of  Jesus  is  pre- 
cious. In  a  word,  without  a  thorough  conviction 
that  we  are  guilty,  and,  in  ourselves,  wholly  un- 
done, the  gospel  scheme  of  redemption  can  neither 
be  approved  nor  understood  by  us.  Why,  indeed, 
should  the  Scriptures  speak  of  saving  men  if  they 
were  not  lost,  or  of  pardoning  them  if  they  were 
not  guilty,  or  of  redeeming  them  if  they  were  not 
sold  under  sin?  The  uniform  tenor  of  God's  word 
supposes  our  depravity  to  be  extreme,  our  ruin 
complete;  and  it  is  perfectly  plain  that  the  first 
step  towards  the  hope  set  before  us  in  the  gospel, 
is  a  deep  sense  of  this  awful  truth:  "  O,  Israel, 
thou  hast  destroyed  thyself !" 

I.  Let  us  then,  give  our  candid  and  sober  attention 
to  the  sad  picture  of  human  corruption,  as  it  is 
delineated  by  the  apostle  in  the  first  three  verses 
of  our  text.  The  subject  is  presented  in  various 
forms,  with  a  view  it  would  seem,  to  produce  the 
stronger  conviction.  "  Dead  in  trespasses  and  sins ; 
walking  according  to  the  course  of  this  world; 
according  to  the  prince  of  the  power  of  the  air; 
fulfilling  the  lusts  of  the  flesh  and  the  desires  of  the 
mind;  by  nature,  children  of  wrath,  even  as  others." 

The  Ephesians,  previous  to  their  admission  to 
the  Church  of  Christ,  were  not  dead,  in  the  common 
acceptation  of  the  term.     This,  it  is  evident,  cannot 


THE  EPHESIANS.  67 

be  the  apostle's  meaning.  In  what  respects  then, 
were  they  dead?  We  answer — They  were  dead, 
legally  and  spiritually. 

First,  they  were  dead  legally,  or  in  point  of  law. 
The  law  of  the  Lord  is  perfect,  and  it  requires  per- 
fect obedience.  Its  penalty  is  death.  "  In  the  day 
thou  eatest  thereof  thou  shalt  surely  die."  This 
declaration  was  made  to  the  common  parent  and 
representative  of  our  race.  He  did  eat  of  the  for- 
bidden fruit,  and,  in  consequence  of  this  first  trans- 
gression, all  his  descendants,  as  they  were  repre- 
sented in  him,  became  subject  to  the  penalty  of  the 
law.  This  doctrine  is  plainly  and  unequivocally 
taught  by  the  Saviour  himself.  You  read  it  in  the 
3d  chapter  and  18th  verse  of  the  Gospel  by  John. 
*'  He  that  believeth  on  Him  is  not  condemned;  but 
he  that  believeth  not  is  condemned  already;  because 
he  hath  not  believed  in  the  name  of  the  only  begot- 
ten Son  of  God." 

Secondly,  these  Ephesians  were  dead  spiritually. 
Dead  to  all  communion  with  God,  which  is  the  life 
and  happiness  of  the  soul;  dead  to  the  perception 
of  the  beauties  of  holiness;  dead  to  the  triumphs  of 
faith,  and  the  comforts  of  hope;  dead  to  the  plea- 
sures of  devotion ;  sunk  in  ignorance ;  alienated 
from  God,  the  source  of  happiness;  vain  in  their 
imaginations;  devoted  to  idols;  the  sport  of  evil 
passions;  carnal,  selfish,  revengeful,  without  God, 
and  without  hope  in  the  life  to  come — "  Dead  in 
trespasses  and  sins."  Such  is  that  state  of  death 
in  which  divine  grace  found  the  Ephesians.  They 
were  guilty,  and  lay  hopeless  under  the  condemn- 
ing sentence  of  the  law.  They  were  sinners,  and 
by  their  love  of  sin,  they  were  unqualified  for,  and 
completely  excluded  from  all  communion  with 
God,  the  fountain  of  spiritual  life  and  blessedness. 

The  apostle,  next,  notices  the  manner  in  wliich 
this   depravity  manifested   itself; — "Wherein,   in 


6S  EXPOSITION  OP 

time  past,  ye  walked  according  to  the  course  of  this 
world."  "A  man's  walk"  is  an  expression,  which 
is  often  used  to  designate  his  general  practice  or 
conduct.  And,  by  the  course  of  this  world,  is  meant 
the  prevailing  manners  and  habits  of  that  portion  of 
mankind  who  are  not  influenced  by  the  fear  of 
God,  or  the  principles  of  true  religion.  The  world 
lieth  in  wickedness.  And  to  walk  according  to  the 
course  of  this  world,  is  to  follow  the  current  of 
fashion ;  to  comply  with  the  customs  of  the  wicked, 
and  yield  to  the  natural  inclinations  of  our  own 
hearts,  without  due  regard  to  the  lawj  the  authority, 
or  glory  of  God.  "  According  to  the  prince  of  the 
power  of  the  air,  the  spirit  that  now  worketh  in 
the  children  of  disobedience:" — That  is,  according 
to  the  instigation  and  will  of  the  devil,  that  malig- 
nant spirit,  who  commands  the  legions  of  fallen 
angels,  which,  by  divine  permission,  range  through 
the  air,  and  fly  from  place  to  place,  in  the  prosecu- 
tion of  their  mahcious  purpose  of  corrupting  and 
ruining  mankind.  The  Jews  believed  that  the 
air  is  inhabited  by  evil  spirits,  which  act  under  a 
head  or  leader,  who  is  called  their  prince.  And 
this  idea  is  favoured  by  the  writers  of  the  New 
Testament.  That  there  is  such  a  being  as  the 
devil,  can  hardly  be  doubted  by  any  who  believe  the 
Scriptures.  Christ  himself,  as  Matthew  the  Evan- 
gelist informs  us,  experienced  his  temptations  im- 
mediately after  his  baptism,  and  previous  to  his 
entrance  on  his  public  ministry.  Hence  it  is  said, 
he,  i.  e.  Christ,  knows  how  to  succour  them  that 
are  tempted,  because  he  himself  hath  suffered,  being 
tempted.  "  Satan  hath  desired  to  have  thee,  says 
our  Lord  to  Peter,  that  he  may  sift  thee  as  wheat." 
Luke,  xxii.  3L  "Be  sober,  be  vigilant,"  says  this 
same  Peter  in  one  of  his  Epistles,  "because  your 
adversary,  the  devil,  as  a  roaring  lion  goeth  about, 
seeking  whom  he  may  devour."     1  Peter,  v.  8. 


THE   EPHESIANS.  69 

As  the  word  power,  is  here  evidently  put  for  those 
who  exercise  power,  it  might  be  rendered  in  the 
plural  number,  and  the  sense  would  be  obvious; 
the  prince  of  the  powers  of  the  air:  that  is,  the  leader 
of  those  apostate  spirits  which  inhabit  the  air,  and 
go  to  and  fro  through  this  guilty  world  to  practise 
their  wiles  and  execute  their  mischievous  designs 
on  the  fallen  race  of  Adam.  "  The  spirit  that  now 
worketh  in  the  children  of  disobedience:" — "  Chil- 
dren of  disobedience"  means  disobedient  children  ; 
intelligent  creatures  who  abuse  the  goodness  and 
violate  the  commands  of  their  Creator. 

Such  is  the  gloomy  picture  of  men  in  their  natu- 
ral and  unregenerate  state.  And  we  are  not  to  con- 
clude that  this  description  is  applicable  to  idolaters 
and  heathen  only,  such  as  some  of  the  Ephesians 
were  before  they  embraced  the  Christian  faith. 
For,  in  the  next  verse,  the  apostle  includes  all,  both 
Jews  and  Gentiles,  as  under  the  same  condemna- 
tion, and  in  the  same  degraded,  miserable,  and 
helpless  state.  "  Among  whom,  also,  we  all  had 
our  conversation  in  times  past,  in  the  lusts  of  our 
flesh,  fulfilling  the  desires  of  the  flesh  and  of  the 
mind;  and  were,  by  nature,  the  children  of  wrath, 
even  as  others^ — When  we  look  at  this  declara- 
tion of  Paul,  can  we  for  a  moment  hesitate  to  ac- 
knowledge the  entire  and  universal  corruption  of 
human  nature,  and  the  consequent  necessity  of  re- 
newing grace?  He  was  a  Jew,  and  a  Jew  of  dis- 
tinction, educated  at  the  feet  of  Gamaliel,  of  the 
strict  sect  of  the  Pharisees ;  and  so  punctilious  was 
he  in  outward  observances,  that,  touching  the  right- 
eousness which  is  of  the  law,  he  was  accounted 
blameless.  And  yet  we  find  him  here  placing  him- 
self on  a  level,  in  point  of  justification  before  God, 
with  the  worst  of  mankind — idolaters  and  children 
of  wrath.     Who,  then,  will  presume  to  plead  com- 


70  EXPOSITION  OF 

parative  innocence  ?  Who  will  venture  into  the 
presence  of  a  holy  God,  and  claim  acceptance  on 
the  ground  of  his  own  merits?  All  are  become 
guilty  before  God.  We  are  conceived  in  sin,  and 
brought  forth  in  iniquity.  And  as  soon  as  we  be- 
come capable  of  moral  action  we  follow  the  lusts  of 
the  flesh,  and  the  depraved  desires  of  the  mind. 
And  this  is  the  case  with  all  who  are  not  renewed 
in  the  spirit  of  their  minds.  True,  all  persons  are 
not  alike  wicked  and  abandoned  in  practice.  But 
to  what  is  this  owing?  Not  to  any  native  differ- 
ence of  character,  but  to  the  influence  of  religious 
principle  either  on  individuals  or  on  the  general 
tone  of  public  manners.  Every  man  has  in  his 
heart  the  seeds  of  every  crime  that  ever  was  perpe- 
trated on  earth.  And  that  every  man  is  not  a  mur- 
derer, is  attributable  to  the  agency  of  the  Holy 
Ghost,  either  in  his  sanctifying  or  restraining  influ- 
ence. To  the  question,  who,  or  what  maketh  thee 
to  differ,  all  good  men  are  ready  to  reply  as  with 
one  voice,  "Grace,  rich  grace!"  "  FulfilHng  the 
desires  of  the  flesh  and  of  the  mind:" — By  the  de- 
sires of  the  flesh,  I  understand  the  sensual  appe- 
tites ;  and  by  those  of  the  mind,  the  superior  quali- 
ties of  the  soul  seem  to  be  intended.  And  the 
expression  indicates  that  the  poison  of  sin  pervades 
the  whole  man.  It  darkens  the  understanding,  cor- 
rupts the  afl'ections,  blunts  the  conscience,  and  often 
perverts  the  noblest  intellectual  powers  to  the  basest 
and  most  unworthy  ends.  "  And  were,  by  nature, 
children  of  wrath,  even  as  others:" — Thus  the  apos- 
tle concludes  his  humiliating  description  of  fallen 
man.  The  phrase,  "  by  nature,"  points  plainly 
and  unquestionably  to  every  child  of  Adam,  as  born 
of  the  iiesh,  and  previous  to  his  being  born  of  God, 
by  the  renovation  of  his  heart.  "  Children  of 
wrath"  is  a  Hebraism,  and  imports  that  we  are,  for 


THE  EPHESIANS.  71 

our  sin,  proper  objects  of  the  divine  displeasure, 
and  liable  to  everlasting  misery.  Let  us  admit  this 
truth  in  its  full  extent;  and  let  us  admire, 

II.  The  mercy  and  grace  of  God  in  the  gift  of  a 
Saviour  every  way  suited  to  our  necessitous  aiid 
wretched  circumstances.  "  But  God,  who  is  rich 
in  mercy,  for  his  great  love  wherewith  he  loved  us, 
even  when  we  were  dead  in  sins,  hath  quickened 
us  together  with  Christ,  (by  grace  ye  are  saved.") 
The  provision  which  God  has  made  for  our  salva- 
tion is  the  fruit  of  pure  and  disinterested  love. 
We  merited  nothing  but  indignation  and  wrath,  and 
tribulation  and  anguish.  We  had  made  ourselves 
vile;  we  had  associated  ourselves  with  the  angels 
that  kept  not  their  first  estate.  We  could  offer  no 
apology  for  our  rebellion ;  nothing,  except  our 
misery,  could  be  pleaded  on  our  behalf;  nor  did  the 
infinite  Creator  need  our  services;  he  might  have 
permitted  us  to  sink  down  in  despair  under  the 
fearful  weight  of  our  guilt ;  he  might  have  peopled 
this  earth  with  another  order  of  beings,  without  in- 
justice, and  without  impairing  in  any  measure  his 
declarative  glory:  "  But  he  so  loved  the  world 
that  he  gave  his  only  begotten  Son,  that  whosoever 
believeth  in  him  might  not  perish,  but  have  ever- 
lasting life."  Well  may  our  salvation,  in  its  prin- 
ciple, its  means,  and  its  completion,  be  ascribed  to 
"  his  great  love,  his  self-moving,  his  unparalleled 
love,  wherewith  he  loved  us,  even  when  we  were 
dead  in  sins." 

"  Hath  quickened  us  together  with  Christ." 
This  expression  plainly  indicates  our  recovery  from 
that  spiritual  death  and  condemnation  mentioned  in 
the  first  verse  of  the  text.  But  how  are  we  quick- 
ened together  with  Christ?  By  faith  in  his  atone- 
ment and  righteousness.  "  In  him  it  hath  pleased 
the  Father,  that  all  fullness  should  dwell."  "  God 
hath  given  to  us  eternal  life,  and  this  life  is  in  his 


72  EXPOSITION   OF 

Son."  When,  therefore,  we  feel  our  need  of  di- 
vine mercy,  and  credit  the  divine  testimony,  we  lay 
hold,  by  faith,  on  the  hope  set  before  us  in  the  gos- 
pel; and  thus  become  interested  in  the  vital  power 
and  saving  grace  of  the  Redeemer.  Christ  is  to  us 
the  source  of  quickening  influence;  and  faith  is  the 
medium  through  which  that  influence  is  conveyed 
to  our  souls.  From  the  moment  of  our  union  to 
him,  by  this  divine  and  indissoluble  bond,  we  begin 
to  discern  and  relish  the  beauty  of  holiness;  to  en- 
joy communion  with  the  Father  of  our  spirits;  to 
emerge  from  darkness  to  light ;  from  the  bondage 
of  sin  to  the  liberty  of  God's  children,  and,  attract- 
ed by  the  powers  of  the  world  to  come,  we  aspire 
after  glory,  honour,  and  immortality.  In  view,  as 
it  would  seem,  of  these  and  the  like  inestimable 
privileges  of  the  believer,  the  apostle  cannot  forbear 
reminding  the  Ephesian  Christians  of  what  should 
never  be  forgotten,  "  By  grace  ye  are  saved."  But 
as  this  idea  is  more  fully  exhibited  in  the  eighth 
verse,  and  will  demand  our  notice  in  a  subsequent 
lecture,  we  will  pass  it  for  the  present. 

"  And  hath  raised  us  up  together,  and  made  us 
sit  together  in  heavenly  places  in  Christ  Jesus." 
So  intimate  is  the  union  between  Christ  and  his 
people  that  they  share  in  all  his  honours.  As  he 
was  raised  from  the  dead,  and  exalted  to  the  right 
hand  of  the  Father  Almighty  in  heaven,  so  they  are 
elevated  from  the  death  and  degradation  of  sin, 
assured  of  a  glorious  resurrection  of  the  body,  are 
accepted  in  him;  and,  in  him,  as  their  common 
head,  are  virtually  made  to  sit  together  with  him  in 
heavenly  places;  i.  e.  in  the  peaceful  and  happy 
regions  of  glory.  "For,"  sa3's  the  pious  and  excel- 
lent Doddridge,  "by  means  of  that  relation  between 
him  and  us  which  divine  grace  hath  established,  we 
may  look  upon  his  resurrection  and  exaltation  to 
the  right  hand  of  God  as  the  certain  pledge  and 


THE   EPHESIANS.  73 

security  of  ours  ;  and  regarding  him  in  the  charac- 
ter of  a  public  person,  who  is  thus  raised  and  ex- 
alted in  our  name,  we  may  be  said  to  share  in  those 
felicities  and  dignities  which  are  conferred  on  him." 
"  That  in  the  affes  to  come,  he  might  show  the 
exceeding  riches  of  his  grace,  in  his  kindness  to- 
ward us  through  Christ  Jesus."  This  is  the  grand 
end  and  design  of  redemption  by  the  blood  of 
Christ.  To  show  the  exceeding  riches  of  God's 
grace  in  rescuing  sinners  from  spiritual  death  and 
eternal  ruin.  Are  we  alive  unto  God?  Are  we 
delitered  from  the  power  of  sin,  and  freed  from  the 
condemnation  of  the  law?  Have  we  communion 
with  our  Maker,  fellowship  with  Christ,  and  hope 
of  heaven?  These  and  all  kindred  blessings  are 
fruits  of  the  exceeding  riches  of  divine  grace.  Yea, 
and  in  the  ages  to  come,  even  the  ages  of  eternity, 
when  the  present  mixed  and  mournful  scene  shall 
give  place  to  the  new  heavens  and  the  new  earth, 
wherein  dvvelleth  righteousness,  grace,  exceeding 
rich  and  free  grace  will  be  the  burden  of  our  cease- 
less song  of  praise  to  him  who  loved  us,  and  washed 
us  from  our  sins  in  his  own  blood.  To  him  be 
glory  and  dominion,  for  ever  and  ever:  Amen! 


LECTURE  YIII. 

SALVATION   BY    GRACE. 

Ephesians,  II.  8 — 10.     For  by  grace  are  ye  saved,  through 
faith;  and  that  not  of  yourselves  ;  it  is  the  gift  of  God,&c. 

It  is  of  much  importance  for  us  to  have  correct 
views  of  the  nature  of  gospel  salvation.  That  we 
are  to  be  saved,  if  saved  at  all,  by  the  sovereign 
mercy  of  God,  on  account  of  the  merits  and  atone- 
ment of  Jesus  Christ,  is  a  scriptural  truth,  of  which 
we  should  be  fully  convinced  and  deeply  sensible. 
7 


74  EXPOSITION   OF 

This,  I  conceive  to  be  the  doctrine  contained  in 
this  passage  of  Scripture.  The  subject  divides  itself 
into  three  parts,  closely  connected  indeed,  but  which 
may,  nevertheless,  be  viewed  distinctly.  First,  "  By 
grace  are  ye  saved ;"  here  is  the  source  of  our  sal- 
vation. Secondly,  "  Through  faith ;"  here  is  the 
medium  by  which  salvation  is  received.  Thirdly, 
"  And  that  not  of  yourselves,  it  is  the  gift  of  God ;" 
here  is  the  author  of  saving  faith.  Let  me  have 
your  attention  to  the  illustration  of  these  three  par- 
ticulars. 

I.  "  By  grace  are  ye  saved."  In  order  to  be 
fully  convinced  of  the  truth  of  this  declaration,  it  is 
only  necessary  to  consider,  seriously,  our  condition 
as  transgressors  of  the  divine  law.  Had  man  con- 
tinued in  his  primitive  state  of  innocence,  there 
would  have  been  no  need  of  the  interposition  of  a 
mediator.  He  would  have  enjoyed  his  Maker's 
smiles  in  this  world,  and  would  have  received  a 
crown  of  life  in  the  world  to  come,  as  the  reward 
of  his  own  righteousness.  But  it  is  a  melancholy 
fact,  fully  established  by  Scripture  and  observation, 
that  he  violated  the  command  of  God,  and  thereby 
became  liable  to  its  penalty.  And,  having  become 
a  transgressor,  if  the  penalty  of  the  law  be  not  in- 
flicted upon  him,  it  must  be  owing  to  the  sovereign 
and  unmerited  mercy  of  the  adorable  Law-giver. 
That  God  is  under  no  obligation  to  save  the  trans- 
gressors of  his  law,  is  a  truth  which  cannot  be  ques- 
tioned with  the  least  colour  of  reason.  To  what 
then  shall  we  ascribe  the  mission  of  his  Son  into 
the  world  to  seek  and  to  save  that  which  was  lost? 
To  what  but  the  overflowing  riches  of  his  grace  and 
goodness  ?  God,  happy  in  himself  and  in  the 
praises  and  homage  of  myriads  of  angelic  spirits, 
had  no  need  of  us  or  any  of  our  services  to  enhance 
his  glory,  or  to  furnish  his  kingdom  with  subjects. 
Long  before  we,  or  any  of  our  race,  had  a  place  in 


THE   EPHESIANS.  75 

existence,  thousands  of  thousands  stood  before  him, 
and  ten  thousand  times  ten  thousand  ministered 
unto  him.  But  with  infinite  compassion  he  looked 
down  from  his  high  and  holy  place  upon  the  guilty 
children  of  men,  degraded,  and  ruined  by  sin,  and 
led  captive  by  Satan  at  his  will.  Grace  devised 
the  plan  of  our  redemption,  and  grace  is  still  carrying 
forward  and  bringing  towards  a  happy  completion 
the  wonderful  designs  of  sovereign  mercy.  Grace 
induced  the  Eternal  Father  to  deliver  up  his  well- 
beloved  Son  as  a  victim  to  justice,  and  as  a  ransom 
for  sinners.  Grace  prompted  the  Divine  Saviour 
to  assume  our  nature,  to  be  born  in  a  manger,  to 
live  a  suffering  life,  and  die  an  ignominious  death. 
It  is  by  grace  that  we  are  chosen  in  Christ  through 
sanctification  of  the  Spirit  and  belief  of  the  truth. 
It  is  grace  that  calls  us  from  death  unto  life.  It  is 
grace  that  subdues  the  will,  renews  the  heart,  puri- 
fies the  affections,  produces  good  works,  and  pre- 
pares the  soul  for  the  exalted  employments  and 
holy  enjoyments  of  the  heavenly  world.  And 
when  the  Captain  of  our  salvation  shall  have  fully 
discharged  the  functions  of  his  mediatorial  ofRce  ; 
when  he  shall  have  introduced  his  ransomed  people 
into  everlasting  glory,  he  will,  to  use  the  language 
of  the  prophet,  bring  forth  the  head-stone  of  that 
beautiful  building,  the  Church,  "  with  shoutings, 
crying,  grace,  grace  unto  it!" 

"  By  grace  are  ye  saved."  This  proposition 
is  fully  established  by  the  uniform  testimony  of 
sacred  writ.  The  principal  doctrines  taught  by 
Christ  and  his  aposdes,  and  which  are  calculated  to 
lay  man  low  in  the  dust  before  his  Maker,  are  those 
of  human  depravity,  and  salvation  by  free  and  sov- 
ereign grace  through  our  Lord  .Tesus  Christ.  Our 
Saviour  informs  us  that  he  came  to  seek  and  to  save 
that  which  was  lost.  And  the  general  tenor  of  his 
preaching  taught  mankind,  not  only  that  he  came 


V6  EXPOSITION   OF 

to  save  lost  sinners,  but  that  no  one  under  any  other 
character  than  that  of  a  lost  and  guilty  sinner  can 
welcome  the  blessings  of  his  salvation.  "  I  came," 
says  he,  "  not  to  call  the  righteous,  but  sinners  to 
repentance."  "The  whole,  need  not  a  physician, 
but  they  that  are  sick."  To  the  same  purpose  the 
apostle  of  the  Gentiles  in  this  epistle  declares, 
"  You  hath  he  quickened  who  were  dead  in  tres- 
passes and  sins,  wherein,  in  time  past,  ye  walked 
according  to  the  course  of  this  world,  according  to 
the  prince  of  the  power  of  the  air,  the  spirit  that 
now  worketh  in  the  children  of  disobedience." 
Nor  did  he  speak  thus  of  Gentiles,  or  of  profligates 
only;  but,  though  himself  a  Jew  and  educated  a 
Pharisee,  he  added,  "  Among  whom  also  we  all  had 
our  conversation  in  times  past,  in  the  lusts  of  our 
flesh,  fulfilling  the  desires  of  the  flesh  and  of  the 
mind  ;  and  were  by  nature  children  of  wrath,  even 
as  others."  From  the  doctrine  of  deep  and  uni- 
versal depravity  he  very  naturally  and  joyfully 
passes  to  that  of  God's  rich  and  sovereign  mercy. 
"  But  God,"  says  he,  "  who  is  rich  in  mercy,  for 
the  great  love  wherewith  he  loved  us,  even  when 
we  were  dead  in  sins,  hath  quickened  us  together 
with  Christ."  In  various  parts  of  his  other  epis- 
tles we  find  such  declarations  as  these  :  "  Who  hath 
saved  us  and  called  us  with  an  holy  calling,  not  ac- 
acording  to  our  works,  but  according  to  his  own 
purpose  and  grace  which  was  given  us  in  Christ 
Jesus  before  the  world  began. — Not  by  works  of 
righteousness  which  we  have  done,  but  according 
to  his  mercy  he  saved  us. — Of  him  are  ye  in  Christ 
Jesus,  who,  of  God,  is  made  unto  us  wisdom,  and 
righteousness,  and  sanctification,  and  redemption ; 
that,  according  as  it  is  written,  he  that  glorieih,  let 
him  glory  in  the  Lord." 

To  the  testimony  of  Scripture  we  may  add  that 
of  Christian   experience.     Every  one  who  has  a 


THE   EPHESIANS.  77 

proper  acquaintance  with  himself,  knows  that  by; 
nature  his  heart  is  so  hard,  his  will  so  obstinate,) 
and  his  obedience  so  imperfect,  that  if  he  is  ever  to ' 
be  saved,  it  must  be  by  grace.  Yes,  believer,  I  can 
appeal  to  you  on  this  subject,  in  full  confidence 
that  your  own  experience  has  convinced  you  of  the 
truth  of  the  apostle's  declaration,  "  By  grace  ye  are 
saved."  You  know,  that  had  not  God  arrested  you 
in  your  thoughtless  and  sinful  career,  by  the  awa- 
kening influences  of  the  blessed  Spirit,  you  would 
still  have  been  walking  in  the  broad  way  to  destruc- 
tion. And,  even  after  you  became  deeply  concerned 
for  the  salvation  of  your  soul,  did  you  not  find, 
upon  trial,  that  all  your  prayers,  all  your  religious 
performances,  all  your  efforts  to  reform  your  heart 
were  totally  inefficacious  without  the  renovating 
influence  of  divine  grace?  And  although  you  have 
now  embraced  the  Saviour,  and  are  resting  on  him 
alone  for  salvation,  still  you  are  sensible  of  your 
entire  dependence  on  God,  to  subdue  the  corrupt 
and  wayward  propensities  of  your  heart,  to  confirm 
your  pious  purposes,  and  complete  the  work  of 
sanctitication  which  grace  has  begun  in  your  soul. 
You  have  no  confidence  in  the  flesh.  You  dare  not 
trust  your  own  heart;  for  you  have  found  it  to  be, 
what  tlie  Scriptures  affirm  of  it,  "deceitful  above 
all  things,  and  desperately  wicked."  It  is  always 
ready  to  yield  to  the  slightest  temptation,  and  often 
betrays  you  into  sin.  Hence  you  are  frequently 
harassed  with  doubts,  and  enveloped  in  darkness; 
so  that  your  only  hope  is,  that  He  who  has  begun 
a  good  work  in  you  will  not  abandon  it  till  the  day 
of  Jesus  Christ.  In  short,  if  you  have  laid  hold  of 
the  hope  set  before  you  in  the  gospel,  you  have 
renounced  all  your  own  doings  and  your  own 
righteousness  as  filthy  rags.  You  acknowledge  the 
imperfection  of  your  best  services.  You  are  care- 
ful to  maintain  good  works,  not  as  a  ground  of  jus- 


78  EXPOSITION  OF 

tification  before  God,  but  as  the  certain  fruits  of  an 
evangelical  faith,  and  you  take  pleasure  in  viewing 
yourself  a  grateful  debtor  to  unmerited  mercy  and 
sovereign  grace. 

Indeed,  it  is  folly,  it  is  heresy  of  the  most  dan- 
gerous kind,  to  maintain  that  we  can  merit  the 
favour  of  our  Maker,  after  having  in  so  many  in- 
stances abused  his  goodness  and  violated  his  com- 
mands. What  are  the  best  of  our  good  works  ?  a 
few  pious  meditations,  a  few  prayers,  a  few  alms- 
deeds  !  What  proportion  do  these  bear  to  that 
"  eternal  weight  of  glory  which  is  to  be  conferred 
upon  us  and  revealed  in  us  ?"  What !  can  works 
that  are  not  performed  by  our  own  power ;  works 
that  proceed  from  grace ;  \vorks  which  owe  their 
design  and  execution  to  God,  who  worketh  in  us 
both  to  will  and  do  his  good  pleasure,  can  these 
merit  for  us  the  unutterable  and  interminable  joys 
of  heaven?  Does  not  every  spiritual  gift,  every 
good  quality  in  us  come  from  God  ?  If  we  love 
him  is  it  not  because  he  first  loved  us  ?  If  we 
credit  his  word,  and  in  any  degree  keep  his  com- 
mands, is  it  not  because  he  has  enlightened  our 
minds  in  the  knowledge  of  the  truth,  and  subdued 
our  wills  to  the  obedience  of  faith?  The  whole 
scheme  of  our  redemption  by  Jesus  Christ  is  calcu- 
lated to  humble  the  pride  of  man,  to  magnify  the 
divine  law,  to  exalt  the  name,  and  display  the  grace 
of  the  Father  of  mercies.  And  the  hope  of  being 
justified,  either  in  whole  or  in  part,  by  our  own 
works,  is  fallacious  and  unscriptural.  It  is  without 
money  and  without  price  that  we  are  to  receive  the 
water  of  life.  The  sacrifice  and  righteousness  of 
the  Son  of  God  form  the  only  sure  ground  of  a  sin- 
ner's trust.  This  sacrifice  and  righteousness  are 
to  be  received, 

II.  "Through  faith."  This  brings  us  to  the 
second  thing  in  our  text  which  demands  our  atten- 


THE    EPHESIANS.  79 

tion.  Faith  is  the  medium  by  which  the  blessings 
of  a  free  and  gracious  salvation  are  to  be  received. 
To  have  faith,  or  to  believe,  is  an  expression  so 
vague  in  itself,  and  taken  in  so  many  different 
senses  in  Scripture,  that  we  cannot  take  too  much 
pains  to  ascertain  its  precise  meaning,  as  an  essen- 
tial feature  of  the  Christian  character.  Faith  is 
sometimes  a  disposition  common  to  the  righteous 
and  the  wicked ;  and  even  the  devils  are  said  to 
believe.  This  variety  of  signification  is  easily  ac- 
counted  for.  Faith  is  an  exercise  of  mind,  whose 
nature  is  to  be  ascertained  by  its  object  in  any 
given  instance.  When  we  believe  a  past  event,  we 
are  said  to  have  faith ;  for,  "  through  faith,  we  un- 
derstand that  the  worlds  were  framed  by  the  word 
of  God."  Heb.  xi.  3.  When  we  believe  a  future 
event,  we  are  said  to  have  faith,  for  "  faith  is  the 
substance  of  things  hoped  for,  and  the  evidence  of 
things  not  seen."  Indeed  every  act  of  the  mind, 
acquiescing  in  a  revealed  truth,  is  called  faith  in  the 
style  of  sacred  writ. 

But  among  these  various  kinds  of  faith  there  is 
one  on  which  the  Scriptures  lay  great  stress,  and 
which  is  essential  to  salvation.  This  is  the  faith 
mentioned  in  our  text.  It  is  the  same  that  our 
Lord  refers  to,  when  he  says,  "Whosoever  be- 
lieveth  in  him  shall  not  perish,  but  have  everlasting 
life."  In  order  to  understand  the  nature  of  this 
faith,  we  must  attend  to  its  object.  The  principal 
object  of  justifying  faith  is  Jesus  Christ,  as  dying 
to  satisfy  divine  justice  and  save  sinners.  On  this 
account  Paul  says  to  the  Corinthians,  "  I  deter- 
mined not  to  know  any  thing  among  you,  save 
Jesus  Christ  and  him  crucified."  True  faitli  con- 
templates witli  peculiar  joy  and  reverence  the  glo- 
rious objects  displayed  on  the  cross  of  Christ,  and 
receives  as  precious  and  infallible  truth,  what  the 
4f   Scripture  affirms,  that  "  There  is  none  other  name 


80  EXPOSITION   OF 

under  heaven  given  among  men  whereby  we  must 
be  saved."  It  inspires  the  behever  with  a  sincere 
and  ardent  desire  to  "  be  found  in  him,  to  be  ac- 
cepted in  him,  to  be  conformed  to  him,  and  pro- 
duces a  wilHngness  to  honour  him,  and  to  be  eter- 
nally indebted  to  him  for  all  the  blessings  of  salva- 
tion." This  account  of  the  nature  of  faith  is  perhaps 
still  too  general.  We  are  not  saved  by  merely  wish- 
ing to  be  saved;  there  must  also  be  a  readiness  to 
comply  with  the  terms  of  salvation.  There  are 
two  kinds  of  desires  to  partake  of  the  benefits  of 
Christ's  death.  There  is  a  vague  wish  to  be  in- 
terested in  the  sacrifice  of  the  cross  unconnected 
with  any  of  those  acts  or  dispositions  which  God 
has  been  pleased  to  require  of  us.  Such  a  desire 
will  be  unavailing.  There  is  another  kind  of  desire 
to  share  in  the  benefits  of  the  Redeemer's  purchase, 
a  desire  which  animates  us  with  a  determination  to 
obtain  these  benefits,  v/hatever  sacrifices  we  may  be 
obliged  to  make  in  order  to  possess  them.  This  I 
conceive  to  be  an  essential  property  of  saving  faith. 
The  believer  receives  the  w^ord  of  God  as  the  infal- 
lible oracles  of  truth.  He  consults  these  sacred 
oracles  with  a  view  to  know  what  God  requires  of 
him ;  and  here  he  finds  three  requirements.  Jesus 
Christ  is  proposed  to  his  understanding,  to  his 
heart,  and  to  his  conduct.  Faith  receives  Jesus 
Christ  in  these  three  respects.  The  understanding, 
the  heart,  and  the  conduct  are  all  regulated  by  the 
Spirit  and  the  laws  of  Jesus  Christ.  Faith  enables 
the  believer  to  admit  the  most  incomprehensible 
doctrines,  the  most  profound  mysteries,  if  Jesus 
Christ  reveal  them.  Faith  will  make  us  seek  and 
desire  that  kind  of  happiness  which  is  most  op- 
posed to  the  desires  of  flesh  and  blood,  if  Jesus 
Christ  promise  it.  Faith  will  inspire  us  with  reso- 
lution to  perform  the  most  difficult,  the  most  self- 
denying  duties,  if  Jesus  Christ  enjoin  such  duties 


THE   EPHESIANS.  81 

upon  us.  This  I  conceive  to  be  the  only  scriptural 
notion  of  evangelical,  justifying  faith  ;  for  that  faith 
by  which  the  soul  receives  the  benefits  of  the  atone- 
ment,  is  not  a  dormant,  inactive  principle.  Saving 
faith  is  a  living  faith;  but  "faith  v^^ithout  works  is 
dead."  True  faith  inclines  the  believer  to  observe 
the  commands  of  Christ,  as  well  as  to  rely  on  his 
grace.  True  faith  unites  the  soul  to  Jesus  as  the 
branch  is  united  to  the  vine.  In  virtue  of  this  union 
the  believer  derives  from  Christ,  in  whom  dwells 
the  fulness  of  the  Godhead  bodily,  all  needful 
strength,  nourishment,  and  consolation.  By  faith 
we  rely  on  the  atonement  of  Christ  for  the  pardon 
of  our  sins.  By  faith  we  accept  of  his  righteous- 
ness as  the  sole  ground  of  our  justification.  Faith, 
if  I  may  so  speak,  is  the  channel  of  communication 
between  Christ  and  the  believing  soul.  It  is  through 
this  medium  that  the  believer  commits  his  dearest 
interests  to  Christ,  and  receives  from  him  in  return 
hourly  grace,  and  strength,  and  comfort.  By  faith 
we  walk,  by  faith  we  live,  by  faith  we  fight,  and  by 
faith  we  conquer  every  sin. 

Allow  me  now,  reader,  to  ask  you  whether  you 
have  faith.  Have  you  that  kind  of  faith  of  which 
we  have  been  speaking?  That  faith  which  goes 
directly  to  Jesus  Christ,  which  receives  his  word 
as  the  man  of  your  counsel,  his  blood  as  the  price 
of  your  redemption,  his  righteousness  as  the  ground 
of  your  hope,  and  his  law  as  the  rule  of  your  con- 
duct! Have  you  that  faith  which  works  by  love, 
purifies  the  heart,  and  overcomes  the  world  ?  If 
you  have  faith,  whence  did  it  originate?  Is  it  of  a 
heavenly  extraction,  or  is  it  merely  an  efl^'ort  of 
your  own  mind  ?  The  apostle  informs  you  that 
the  faith  through  which  you  are  saved  is 

III.  "Not  of  yourselves;  it  is  the  gift  of  God." 
This  is  the  third  thing  in  our  text  which  claims  our 
notice.     And,  unquestionably,  if  every  good  and 


82  EXPOSITION   OF 

perfect  gift  be  from  above,  and  cometh  down  from 
the  Father  of  lights,  God  is  the  giver  of  saving 
faith,  as  well  as  of  every  other  Christian  grace.  If 
human  depravity  pervade  the  understanding,  the 
will,  the  heart,  and  the  affections,  we  are  morally 
incapable  of  believing  in  Jesus  to  the  saving  of  the 
soul,  without  the  agency  of  the  Divine  Spirit.  "  No 
man,"  says  the  Saviour,  "can  come  unto  me  except 
the  Father  draw  him."  And  the  language  of  our 
text  is  decisive  and  emphatic,  "It  is  not  of  your- 
selves; it  is  the  gift  of  God."  If  faith  be  a  grace 
of  the  renewed  heart,  it  is  evident  we  are  as  much 
dependent  on  God  for  faith  as  we  are  for  the  reno- 
vation of  our  hearts.  The  stream,  cannot  rise  above 
the  fountain ;  neither  can  any  act  of  the  carnal  mind 
be  spiritual;  and  if  it  be  not  spiritual  it  cannot  be 
acceptable  to  God;  for  he  is  a  Spirit,  and  they  that 
would  serve  him  acceptably  must  serve  him  in  spirit 
and  in  truth.  However  ungrateful  this  doctrine 
may  be  to  the  haughty,  high-minded,  impenitent 
sinner,  I  am  confident  that  every  real  Christian 
■will  subscribe  to  it  with  all  his  heart.  You  who 
now  exercise  true  faith  in  Christ  are  not  strangers 
to  the  prayer,  "Lord,  help  me  to  believe!"  God 
has  been  attentive  to  your  supplication,  he  has  ena- 
bled you  to  receive  Jesus  Christ,  and  you  are  dis- 
posed to  refer  the  whole  of  your  salvation  to  free 
grace.  You  are  conscious  that  the  faith  by  which 
you  have  received  Christ,  as  well  as  every  other 
benefit  which  is  brought  home  and  applied  by  it,  is 
not  the  product  of  any  natural  principle  in  your- 
selves; but  it  is  all  the  free  gift  of  God,  who,  of  his 
own  good  will  and  rich  mercy,  graciously  wrought 
it  in  you  by  the  power  of  his  Spirit.  Ye  have  be- 
lieved through  grace;  and  it  has  been  given  to  you 
in  the  behalf,  or  for  the  sake  of  Christ,  to  believe 
and  rest  on  him  alone  for  whole  salvation. 

Let  not  the  careless  and  inconsiderate  pervert  this 


THE  EPHESIANS.  83 

wholesome  doctrine  of  our  dependence  into  a  pre- 
text for  their  inattention  to  the  things  of  religion. 
Let  them  rather  humble  themselves  before  the  God 
of  mercy,  and  implore  help  from  him  who  giveth  to 
all  men  liberally,  and  upbraideih  not.  Let  them, 
under  a  sense  of  their  lost  and  helpless  condition, 
go  to  the  throne  of  his  grace  who  has  promised  the 
Holy  Spirit  to  them  that  ask,  and  wait  for  his 
sacred  intluence.  Let  them  remember  that  we  are 
as  dependent  on  C4od  for  the  fruits  of  the  earth,  as 
we  are  for  the  fruits  of  righteousness.  In  both  cases 
we  are  to  use  the  appointed  means  of  obtaining 
them,  and  then  look  to  our  Maker  for  his  blessing. 
The  doctrine  of  salvation  by  grace  is  interwoven 
in  the  whole  system  of  revealed  truth.  And  though 
the  self-righteous  and  self-deceiving  sinner  may 
laugh  at  it,  the  true  believer  will  never  abuse  it. 
He  blushes  at  the  remembrance  of  his  best  per- 
formed duties,  bows  at  the  foot  of  the  cross,  and 
casts  himself  on  the  arms  of  sovereign  mercy  ;  and 
yet,  at  die  same  time,  he  "  works  out  his  own  sal- 
vation with  fear  and  trembling."  These  are  the 
two  dispositions  which  we  wish  to  excite  in  your 
minds.  The  subject  on  which  we  have  been  medi- 
tating is  calculated  to  produce,  at  once,  humility  and 
vigilance.  Faith,  considered  merely  as  a  mental 
act,  is  our  own;  no  one  can  believe  for  us,  or  in 
our  stead.  But  faith,  considered  as  the  reliance  of 
the  soul  on  Christ,  and  the  merit  of  his  righteous- 
ness and  atoning  blood,  is  God's  gift,  inasmuch  as 
it  is  the  result  of  his  gracious  influence  on  the  heart 
and  conscience.  It  is  therefore  clearly  our  duty 
and  interest  to  give  all  diligence  to  make  our  calling 
and  eleclion  sure;  working  out  our  own  salvation 
with  fear  and  trembling,  knowing  that  it  is  God  that 
worketh  in  us  both  to  will  and  to  do  his  good  plea- 
sure. It  seems  vastly  important  and  necessary  that 
we  should  know  and  acknowledge  the  truth  on  this 


84  EXPOSITION   OF 

subject.  We  have  ruined  ourselves  by  sin.  Where 
is  our  help?  What  is  our  remedy?  Can  we  re- 
generate our  fallen  nature?  It  is  physically  and 
morally  impossible.  No  creature  possesses  selt^- 
creating  or  self-renovating  power.  It  is  just  as 
much  the  prerogative  of  God  to  create  us  anew,  in 
Christ  Jesus,  as  to  form  our  bodies  and  breathe  into 
those  bodies  the  breath  of  life.  What  then,  you 
will  ask,  are  we  to  do?  or  have  we  any  thing  to 
do?  Yes;  much,  in  various  ways;  but  nothing,  in 
a  way  of  merit.  You  have  to  confess  your  guilt, 
acknowledge  your  dependence,  and  cry  for  mercy. 
Grace,  free  grace,  is  your  only  resource.  All  your 
life-springs  are  in  God — the  Saviour.  Your  de- 
pendence is  complete,  in  reference  to  the  concerns 
of  both  worlds.  There  is  a  hope  set  before  you. 
Lay  hold  of  it.  There  is  an  open  fountain  for 
moral  cleansing.  Wash,  and  be  clean;  ask,  and 
you  shall  receive;  seek,  and  you  shall  find;  knock, 
and  it  shall  be  opened  to  you.  Lord,  save,  or  I 
perish.     Amen  and  Amen. 


LECTURE  IX. 

EphesianSjII.  11 — 13. — Wherefore,  remember  that  ye  being 
in  time  past  Gentiles  in  the  flesh,  who  are  called  uncircum- 
cision  by  that  which  is  called  the  circumcision  in  the  flesh 
made  by  hands;  that  at  that  time  ye  were  without  Christ, 
being  aliens  from  the  commonwealth  of  Israel,  and  stran- 
gers from  the  covenants  of  promise,  having  no  hope,  and 
without  God  in  the  world  :  but  now,  in  Christ  Jesus,  ye 
who  sometime  were  far  off",  are  made  nigh  by  the  blood  of 
Christ. 

In  the  first  two  verses  of  this  passage,  the^ apostle 
addresses  himself  to  the  Gentile  part  of  the  Ephesian 
church.  His  design  is,  to  produce  in  their  minds 
a  high  and  grateful  sense  of  their  privileges  and 
blessings   as    believers  in   the   Lord  Jesus  Christ. 


THE   EPHESIANS.  85 

To  this  end,  he  calls  upon  them  to  reflect  upon 
their  former  condition,  pointing  out  the  degradation 
and  misery  of  that  condition — "  Uncircumcised, 
without  Christ,  aliens  from  the  commonwealth  of 
Israel,  strangers  from  the  covenants  of  promise, 
having  no  hope,  and  without  God  in  the  world." 
In  the  four  following  verses  he  applies  himself  to 
both  Jews  and  Gentiles ;  and  the  sacrifice  of  the 
Redeemer's  blood  is  pointed  out  as  the  procuring 
cause  of  their  reconciliation  to  one  another,  and  to 
God.  A  brief  illustration  of  these  ideas,  with  some 
practical  remarks,  is  all  that  we  propose  in  this 
discourse. 

Previous  to  the  Saviour's  advent,  the  Jews  were 
the  peculiar  people  of  God.  With  them  were  the 
oracles  of  divine  truth,  and  by  them  the  worship  of 
Jehovah  was  celebrated  according  to  a  prescribed 
form.  The  rite  of  circumcision  was  the  token  or 
sign  of  visible  church-membership.  Hence  the 
phrase,  "  the  circumcision,"  came  to  be  used,  in 
process  of  time,  to  denote  the  whole  Jewish  nation; 
and  they,  in  turn,  and  in  a  way  of  reproach,  called 
all  other  nations  and  individuals  uncircumcised  per- 
sons, or,  collectively,  and  more  emphatically,  "  the 
uncircumcision.^^  Circumcision,  like  baptism,  un- 
der the  Christian  dispensation,  was  a  positive  insti- 
tution, deriving  its  importance  from  the  divine  ap- 
pointment, and  dependent  for  its  efficacy  on  the 
divine  blessing.  Many  persons,  doubtless,  received 
the  sign,  who  nevertheless  remained  strangers  to 
the  thing  signified.  For,  that  this  ordinance  was 
intended  to  intimate  the  necessity  of  holiness  we 
are  explicitly  taught  in  the  Epistle  to  the  Romans, 
2d  chapter,  29th  verse:  "Circumcision  is  that  of 
the  heart,  in  the  spirit,  and  not  in  the  letter;  whose 
praise  is  not  of  men,  but  of  God."  And  the  ne- 
glect of  this  ordinance,  as  being  indicative  of  a  dis- 
regard for  the  covenant  of  which  it  was  the  seal,  is 
8 


86  EXPOSITION   OF 

noticed  by  the  apostle,  among  other  particulars, 
which  constitute  the  guilt  and  wretchedness  of 
heathenism.  But  the  next  privation  mentioned  is 
of  still  more  awful  import — "  Without  Christ,  be- 
ing aliens  from  the  commonwealth  of  Israel,  and 
strangers  from  the  covenants  of  promise."  Imme- 
diately on  the  fall  of  our  first  parents,  the  Saviour 
was  announced  as  "  the  seed  of  the  woman  that 
should  bruise  the  serpent's  head."  But  the  know- 
ledge of  this  consoling  promise  was  soon  lost 
amidst  abounding  wickedness,  except  among  the 
remnant  of  people  who  adhered  to  the  worship  of 
the  true  God.  The  Mosaic  ritual  was  a  shadow  of 
good  things  to  come,  and  its  ordinances  were  means 
of  grace,  in  the  religious  use  of  which  many  be- 
lieved in  the  promised  Messiah,  and  were  saved. 
By  the  calling  of  Abraham,  the  giving  of  the  law, 
and  the  mission  of  prophets,  the  hope  of  a  Re- 
deemer was  kept  up  in  the  midst  of  surrounding 
ignorance  and  idolatry.  With  the  nation  whom 
God  was  pleased,  in  mercy  to  a  sinful  world,  to 
select  as  the  depository  of  his  truth,  he  condescend- 
ed to  ratify  sundry  covenants,  all  pointing  directly 
or  indirectly  to  the  same  illustrious  end ;  as  the 
Sinai-covenant,  with  the  people  in  general;  the 
Abrahamic  covenant,  as  relating  specially  to  the 
blessings  of  salvation;  the  covenant  respecting  the 
priesthood  in  Aaron's  family;  and  that  of  the  king- 
dom of  David  and  his  house,  to  be  fully  realized  in 
the  reign  of  the  Son  of  David,  the  Prince  of  Peace, 
But  of  these  covenants  and  their  blessings,  the  Gen- 
tiles were  ignorant.  They  were  without  Christ; 
tliey  had  no  just  views  of  his  character,  office,  or 
work.  They  had  not  the  oracles  of  the  living 
God  to  direct  their  faith,  and  furnish  rules  of  con- 
duct. They  had  no  system  of  ordinances,  or  reli- 
gious instruction  which  was  calculated  to  inspire 
the  hope  of  pardon  through  the  blood,  and  accept- 


THE   EPHESIANS.  87 

ance  in  the  righteousness  of  a  Redeemer.  "  Hav- 
ing no  hope:" — That  is,  no  well-grounded  hope  of 
everlasting  life.  The  wisest  men  in  the  pagan 
world  have  never  been  able  to  come  to  any  satisfac- 
tory result  in  their  speculations  respecting  the  im- 
mortality of  the  soul  and  future  happiness.  Dark- 
ness, thick  darkness,  must  for  ever  have  rested  on 
these  profound  and  interesting  subjects,  had  not 
God  been  pleased  to  bring  life  and  immortality  to 
light  by  the  gospel.  How  happy  are  we  then  if 
we  reject  not  the  counsel  of  God,  and  prove  our- 
selves his  enemies  by  wicked  works.  The  day- 
spring  from  on  high  has  visited  us.  We  are  assur- 
ed, in  the  most  positive  and  unequivocal  terms,  that 
man  is  born  for  eternity.  "  We  know,  that  if  our 
earthly  house  of  this  tabernacle  were  dissolved,  we 
have  a  building  of  God,  an  house  not  made  with 
hands,  eternal  in  the  heavens."  We  know  where 
to  look  for  pardon  and  acceptance.  To  us  the  path 
of  duty  is  made  plain.  The  word  of  God  is  the 
ground,  and  the  Son  of  God  the  object  of  our  hope. 
But  farther,  the  apostle  calls  upon  these  Ephesian 
converts  to  remember,  that  "  they  were  without 
God  in  the  world;"  that  is,  practical  atheists. 
They  were  not  professed  atheists.  They  had  gods 
many,  and  lords  many.  But  they  were  idolaters. 
They  paid  homage  to  creatures  instead  of  the  Crea- 
tor; to  images  of  various  materials;  to  the  spirits 
of  departed  heroes,  commonly  very  bad  men;  and 
even  to  the  devil  himself:  for,  says  our  aposde  to 
the  Galatians,  "  the  things  which  the  Gentiles  sacri- 
fice, they  sacrifice  to  devils,  and  not  to  God;  and  I 
would  not,  brethren,  that  ye  should  have  fellowship 
with  devils."  Gal.  iv.  8.  The  review  of  these 
wretched  circumstances  could  hardly  fail  to  excite 
gratitude  in  those  whom  divine  grace  had  brought 
into  a  better  condition.  When  these  Ephesian 
Christians  recalled  to  mind  their  former  ignorance 


88  EXPOSITION   OF 

and  folly,  they  would  feel  their  obligations  to  that 
God  who,  rich  in  mercy,  had  called  them  from 
darkness  to  light,  and  blessed  them  with  all  spirit- 
ual blessings  in  heavenly  places  in  Christ  Jesus. 
To  produce  this  effect,  appears  to  have  been  Paul's 
design  in  recounting  their  miseries  and  their  sins, 
while  in  a  state  of  alienation  from  God  and  his 
Church. 

And  may  we  not  turn  this  part  of  our  subject  to 
some  good  and  practical  account?  Does  it  not  sug- 
gest to  us  a  powerful  motive  to  exert  ourselves, 
whenever  an  opportunity  offers  to  send  the  gospel 
of  salvation  to  the  heathen  that  sit  in  darkness  and 
beneath  the  shadow  of  death  ?  Pagans  are  much 
the  same  now  as  in  the  apostolic  times.  They 
serve  gods  of  their  own  making,  and  follow  the 
vain  imaginations  of  their  own  hearts.  Ignorant  of 
the  Saviour,  devoted  to  idols,  and  given  to  vice  in 
its  most  hideous  and  degrading  forms,  they  are 
aliens  from  the  commonwealth  of  Christendom, 
strangers  to  the  covenant  of  mercy,  without  God  in 
the  world.  This  being  the  fact,  every  institution 
which  aims  to  make  known  the  unsearchable  riches 
of  Christ  to  dying  men,  has  high  and  commanding 
claims  upon  the  patronage  of  Christians. 

Another  remark  seems  to  arise  naturally  out  of 
what  has  been  said.  To  whom  much  is  given 
of  him  shall  much  be  required.  The  lines  are  fallen 
to  us  in  pleasant  places.  We  have  a  goodly  heritage. 
We  know  our  Lord's  will.  The  gospel  comes  to 
us  with  messages  of  mercy  and  grace.  It  proffers 
us  a  great  salvation.  How  shall  we  escape  if  we 
neglect  it?  Placed  as  we  are  under  the  meridian 
light  of  the  Sun  of  righteousness,  we  cannot,  with 
impunity,  be  careless  on  the  subject  of  religion. 
We  cannot  plead  invincible  ignorance.  We  have 
line  upon  line,  and  precept  upon  precept.  A  glo- 
rious hope  is  set  before  us ;  and  if  we  refuse  to  lay 


THE  EPHESIANS.  89 

hold  of  this  hope,  we  shall  inevitably  die  in  our 
sins.  Gospel  despisers  must  be,  of  all  sinners,  the 
most  inexcusable.  They  have  no  cloak  for  their 
sin.  If  there  be  one  place  in  the  regions  of  despair 
more  intolerable  than  another,  that  place  without 
doubt  will  be  assigned  to  them,  and  thither  they 
will  descend  under  the  double  curse  of  an  insulted 
God  and  a  rejected  Saviour.  The  idea  is  awful, 
but  we  have  Scripture  for  it:  "Then  began  he  to 
upbraid  the  cities  wherein  mostof  his  mighty  works 
were  done,  because  they  repented  not ;  woe  unto 
thee,  Chorasin !  woe  unto  thee,  Bethsaida !  for  if 
the  mighty  works  which  were  done  in  you  had 
been  done  in  Tyre  and  Sidon,  they  would  have 
repented  long  ago  in  sackcloth  and  ashes.  But  I 
say  unto  you,  it  shall  be  more  tolerable  for  Tyre 
and  Sidon  at  the  day  of  judgment  than  for  you. 
And  thou,  Capernaum,  which  art  exalted  unto 
heaven,  shalt  be  brought  down  to  hell ;  for  if  the 
mighty  works  which  have  been  done  in  thee  had 
been  done  in  Sodom,  it  would  have  remained  until 
this  day.  But  I  say  unto  you,  that  it  shall  be  more 
tolerable  for  the  land  of  Sodom  in  the  day  of  judgment 
than  for  thee."  Matt.  xi.  19.  It  will  not  suffice  us, 
readers,  to  have  been  born  and  educated  in  a  Chris- 
tian country.  The  gospel  is  given  us  for  practical 
and  holy  purposes.  By  the  ministry  of  its  doc- 
trines and  ordinances,  God  is  training  up  a  people 
for  his  praise.  All  the  workers  of  iniquity,  even 
though  they  may  have  been  descended  of  pious  pa- 
rents, though  they  may  have  been  baptized  in  the 
name  of  the  adorable  Trinity ;  nay,  though  they 
may  have  sat  at  the  Lord's  table,  and  partaken  of 
the  symbols  of  his  body  and  blood,  yet,  so  long  as 
they  exhibit  none  of  the  fruits  of  repentance  to- 
wards God,  and  faith  in  our  Lord  Jesus  Christ,  are 
to  be  regarded  as  living  without  Christ,  without 
hope,  and  without  God  in  the  world.  O,  let  fear- 
s'* 


90  EXPOSITION   OF 

fulness  and  trembling  seize  upon  the  sinners  in 
Zion  !  "  That  servant  who  knew  his  Lord's  will 
and  prepared  not  himself,  neither  did  according  to 
his  will,  shall  be  beaten  with  many  stripes." 
Luke,  xii.  47. 

And  ye  redeemed  of  the  Lord,  whom  divine 
grace  has  plucked  as  brands  from  the  burning,  look 
back ;  remember  what  you  once  were,  and  consider 
well  the  means  by  which  you  have  been  brought 
into  a  better  state.  "Ye  were  not  redeemed  with 
corruptible  things,  as  silver  and  gold,  but  with  the 
precious  blood  of  Christ,  as  of  a  lamb  without  ble- 
mish and  without  spot."  "  But  now,  in  Christ 
Jesus,  ye  who  sometime  were  far  off,  are  made 
nigh  by  the  blood  of  Christ."  This  is  true,  not 
only  of  the  Ephesians,  to  whom  these  words  were 
immediately  addressed,  but  of  all  who  cherish  a 
good  hope,  through  grace,  of  eternal  life.  The 
sacrifice  of  the  Redeemer's  blood,  is  the  glorious 
and  consoling  peculiarity  of  the  Christian  religion. 
It  is  in  the  cross  of  Christ  that  Jehovah  is  seen,  a 
just  God,  and  a  merciful  Saviour.  Yes,  Chris- 
tians, you  owe  all  your  privileges,  and  all  your 
hopes  to  the  blood  of  Christ.  It  is  this  that  brings 
you  near  to  God,  and  restores  you  to  a  state  of 
reconciliation  with  heaven.  It  is  this  that  gives  you 
access  with  confidence  to  the  throne  of  grace.  It 
is  this  that  imparts  peace  of  conscience  and  joy  in 
the  Holy  Ghost.  It  is  this  that  furnishes  you  with 
arguments  when  approaching  the  mercy-seat  of 
your  God :  "  Surely  he  hath  borne  our  griefs  and 
carried  our  sorrows  ;  the  chastisement  of  our  peace 
was  upon  him,  and  by  his  stripes  we  are  healed:" 
"  He  that  spared  not  his  own  Son,  but  delivered 
him  up  for  us  all,  how  shall  he  not,  with  him,  also 
freely  give  us  all  things  ?"  It  is  this  that  inspires 
that  grateful  song  of  praise,  which  having  learned 
on  earth,  you  will  sing  in  heaven :  "  Unto  him  that 


THE   EPHESIANS.  91 

loved  US,  and  washed  us  from  our  sins  in  his  own 
blood,  and  hath  made  us  kings  and  priests  unto 
God ;  to  him  be  glory  and  dominion  for  ever  and 
ever!" 


LECTURE  X. 

CHURCH-FELLOWSHIP  A  DUTY  AND  PRIVILEGE- 

Ephesians,  II.  19. —  "Now,  therefore,  ye  are  no  more 
strangers,  and  foreigners,  but  fellow-citizens  with  the 
saints,  and  of  the  household  of  God." 

The  visible  Church  of  Christ  is  a  community  to 
which  it  is  at  once  our  privilege  and  our  duty  to  be- 
long. It  has  its  laws  and  its  ordinances.  These  laws 
and  ordinances  are  of  divine  appointment,  and  are 
happily  calculated  to  promote  the  edification  and 
comfort  of  those  who  observe  them.  And,  though 
an  outward  attendance  on  Christian  institutions  does 
not  necessarily  imply  rectitude  of  motive  and  purity 
of  heart,  yet,  those  persons  who  wholly  and  care* 
lessly  neglect  these  institutions  while  they  admit 
their  divine  appointment,  must  be  considered  as 
manifesting,  at  once,  irreverence  for  the  authority 
and  ingratitude  for  the  mercy  of  Heaven.  God, 
ordinarily,  works  by  means ;  and  gospel  ordinances 
are  sanctified  means  for  the  attainment  of  a  great 
and  important  end,  even  the  salvation  of  the  soul. 
We  have  forsaken  the  Lord  that  made  us;  have 
rendered  ourselves  obnoxious  to  the  penalty  of  his 
law;  have  cast  off  the  salutary  restraints  of  his 
parental  government,  and  have  made  ourselves  out- 
casts, wanderers,  foreigners,  and  strangers  from 
the  commonwealth  of  Israel.  We  have  forfeited 
his  favour.  But,  like  an  indulgent  parent  who 
pities  the  follies  of  his  children,  he  is  reluctant  to 
take  the  forfeiture  at  our  hands.  Having  laid  help 
for  us  on  one,  who  is  mighty  to  save,  he  opens  his 


92  EXPOSITION  OF 

arms  to  receive  us  back  again  to  the  place  and  pri- 
vileges of  children.  How  amazing  it  is,  that  any 
of  our  guilty  race  should  be  restored  to  the  favour 
and  friendship  of  their  insulted  Creator!  "This  is 
the  Lord's  doing,  and  it  is  marvellous  in  our  eyes." 
By  the  grace  of  God  through  the  redemption  that  is 
in  Christ,  the  rebellious  are  pardoned,  the  strangers 
and  foreigners  are  admitted  to  the  family  of  God, 
with  the  tenderest  expressions  of  forgiving  mercy 
and  redeeming  love.  Such  was  the  case  of  these 
Ephesian  converts,  whom  the  apostle  congratulates 
on  their  happy  change  of  circumstances.  They 
had  been  foreigners,  estranged  from  the  worship  of 
the  true  God,  devoted  to  idols,  and  without  hope  in 
the  world: — But  having  now  been  made  accepted 
in  the  beloved,  they  were  admitted  to  the  commu- 
nion of  saints,  and  to  all  the  honours,  the  privileges, 
and  endearments  of  the  household  of  God.  "  And 
such  were  some  of  you ;  but  ye  are  washed,  but  ye 
are  sanctified,  but  ye  are  justified  in  the  name  of 
the  Lord  Jesus,  and  by  the  Spirit  of  our  God. 
1  Cor.  vi.  11. 

"  Now,  therefore,  ye  are  no  more  strangers  and 
foreigners,  but  fellow-citizens  with  the  saints,  and  of 
the  household  of  God." 

"  Fellow-citizens  with  the  saints,  and  of  the  house- 
hold of  God:" — What  an  interesting  idea  do  these 
expressions  convey  of  the  happiness  and  privileges 
of  Christians! 

L  In  the  first  place,  they  are  fellow-citizens  with 
the  saints.  This  intimates  that  they  are  to  be  asso- 
ciated with  saints  in  the  participation  of  religious 
ordinances,  and  for  the  maintenance  of  Christian 
order  and  discipline.  The  people  of  God  are 
called  saints,  i.  e.  holy  persons,  for  two  reasons. 
First,  because  they  are  devoted  to  God,  and  so- 
lemnly bound  to  spend  their  time  and  talents  in  his 
service  and  to  his  glory.      "The  Lord  hath   set 


THE   EPHESIANS.  93 

apart  him  that  is  godly  for  himself."  Secondly, 
because  the  truly  pious  are  regenerated  by  the  Spirit 
of  God,  and  endued  with  a  holy  temper  and  dispo- 
sition. They  have  a  relish  for  holiness;  they  love 
holy  exercises,  and  their  prevailing  desire  and  fer- 
vent prayer  is  to  be  holy  in  heart,  life,  and  all  man- 
ner of  conversation.  Whatever  obloquy,  therefore, 
may  have  been  cast  upon  the  term  saint,  or  what- 
ever evils  may  have  been  practised  under  the  garb 
of  saintship,  the  title,  in  its  legitimate  import,  is  both 
sacred  and  honourable.  All  true  Christians  are 
saints.  And  they  should  be  very  careful  not  to 
bring  reproach  upon  the  name,  by  acting  in  a 
manner  unworthy  their  high  vocation. 

As  the  saints  have  interests  to  pursue,  and  enemies 
to  contend  with,  which  are  common  to  them  all,  in 
order  that  they  may  the  more  easily  and  completely 
compass  the  end  of  their  holy  calling,  they  are  to 
be  united ;  they  are  to  form  a  community  of  bre- 
thren, bound  together  by  the  law  of  love,  and  to  be 
distinguished  from  other  societies  by  their  evan- 
gelical principles,  and  practice.  This  I  take  to  be, 
substantially,  what  the  apostle  means  by  fellow- 
citizenship  with  the  saints.  He  means  church- 
communion  and  fellowship;  which  is  of  immense 
importance  to  the  interests  of  Christ's  kingdom, 
whether  we  consider  it  in  relation  to  his  follow- 
ers collectively,  or  individually.  The  objects  of 
church-fellowship  are,  in  general,  the  following: — 
First,  the  exhibition  and  maintenance  of  a  system 
of  sound  doctrines.  This  is  of  no  small  conse- 
quence;  for  we  are  required  to  contend  earnestly 
for  the  faith  once  delivered  to  the  saints ;  and  are 
not  to  be  driven  about  by  every  wind  of  doctrine. 
The  articles  of  the  Christian  faith  are  contained  in 
the  Bible.  Hence  the  propriety  of  reading  a  por- 
tion of  sacred  Scripture  as  a  part  of  public  wor- 
ship.    And  this  is  as  worthy  of  ^your  serious  atteU" 


94  EXPOSITION  OP 

tion,  as  any  other  branch  of  the  exercises  of  God's 
house;  for  though  you  may  be  famihar  with  the 
letter  of  the  portion  read,  yet  it  may  reach  your 
heart,  under  a  divine  blessing,  with  a  light  and 
power  altogether  new.  There  is  a  richness  and 
authority  in  the  word  of  truth,  which  entitle  it  to  be 
read  and  heard  with  care  and  reverence,  in  all  our 
solemn  assemblies.  Formularies  and  catechisms 
are  used  by  most  Christian  communions ;  not  to 
supply  the  place  of  the  Bible,  but  to  present  in  a 
summary  and  connected  form,  the  doctrines  and 
usages  drawn  from  the  sacred  oracles,  which  unite 
the  faith  and  practice  of  a  particular  Christian  deno- 
mination. Such  a  form  of  sound  words  we  have, 
in  our  confession,  catechisms  and  plan  of  church- 
government.  Every  professing  Christian  ought, 
unquestionably,  to  have  at  least  a  general  acquaint- 
ance with  the  doctrines  and  ecclesiastical  usages  of 
the  church  to  which  he  belongs. 

Secondly,  the  celebration  of  public  worship  and 
gospel  ordinances,  is  another  object  of  church-fel- 
lowship. This  cannot  be  done  properly,  without 
an  agreement  in  principles  and  practice  among  those 
who  are  associated  for  the  purpose.  The  stated 
ministration  of  the  word  requires  the  combined  in- 
fluence and  punctual  attendance  of  a  competent 
number  of  worshippers.  As  our  children  are  to  be 
taught  the  principles  of  religion,  it  is  necessary  that 
we  be  agreed  in  the  question,  What  are  the  princi- 
ples of  true  religion?  Baptism,  and  the  Lord's 
Supper,  are  to  be  administered  to  the  proper  sub- 
jects. That  all  things  may  be  done  decently  and  in 
order,  therefore,  we  must  be  substantially  of  one 
mind  respecting  the  proper  subjects  of  these  ordi- 
nances, as  well  as  the  mode  of  administering  them. 
It  is  true  that  a  diversity  of  opinion  on  some  points 
both  of  doctrine  and  practice  obtains  among  those 
who,  we  hope,  are  the  sincere  friends  of  Christ; 


THE  EPHESIANS.  95 

but  this  fact  proves  nothing  against  the  communion 
of  saints,  or  the  fellowship  of  a  particular  church. 
It  only  shows  the  propriety  of  what  God,  in  his 
wisdom,  has  permitted,  i.  e.  that  Christendom  be 
divided  into  different  sects,  till  the  auspicious  day 
arrive,  when  the  watchmen  shall  see  eye  to  eye, 
when  all  minor  distinctions  shall  be  absorbed  in  the 
generous  principle  of  love  to  God  and  charity  to 
men;  when  the  pious  of  every  clime,  and  of  every 
tongue,  shall  embrace,  with  ardent  affection,  all  who 
fear  God,  work  righteousness,  and  love  our  Lord 
Jesus  in  sincerity ; — "  when  the  mountain  of  the 
Lord's  house  shall  be  established  in  the  top  of  the 
mountains,  and  shall  be  exalted  above  the  hills,  and 
all  nations  shall  flow  unto  it."  Isa.  ii.  2. 

Thirdly,  another  object  of  church-fellowship  is 
the  exercise  of  discipline.  No  truth  is  more  plain, 
or  more  fully  established  by  experience,  than  that 
discipline  of  some  kind  is  essential  to  the  well- 
being,  if  not  to  the  existence  of  any  community. 
In  establishing  and  organizing  a  church  on  the 
earth,  Christ  and  his  apostles  have  acted  upon  this 
principle.  The  discipline  of  God's  house  is  alto- 
gether of  the  moral  kind,  so  far  as  his  people  have 
any  thing  to  do  with  its  exercise.  It  is  to  be  main- 
tained, not  only  with  firmness,  but  with  meekness 
and  prayer  for  the  reformation  of  the  offender.  Its 
utmost  stretch  is  excommunication,  i.  e.  an  exclu- 
sion from  church  privileges;  and  this  is  to  be  con- 
tinued no  longer  than  till  the  subject  gives  scriptural 
evidence  of  repentance.  This  awful  act  of  church 
discipline  was  called,  in  the  apostolic  age,  "  a  de- 
livering over  of  the  person  to  Satan ;  according  to 
the  idea  that  all  who  do  not  serve  the  Lord  Christ, 
are  the  servants  of  the  devil.  That  the  disorderly 
and  heretical  are  to  be  excluded  from  the  commu- 
nion of  saints  is  undeniable.  Two  or  three  pas- 
sages of  Scripture  will  make  this  abundantly  plain. 


96  EXPOSITION   OF 

A  member  of  the  Corinthian  church  had  been  guilty 
of  incest.  It  is  in  his  case  that  Paul  gives  the 
church  this  solemn  charge:  "In  the  name  of  the 
Lord  Jesus  Christ,  when  ye  are  gathered  together, 
and  my  spirit,  with  the  power  of  our  Lord  Jesus 
Christ,  to  deliver  such  an  one  unto  Satan,  for  the 
destruction  of  the  flesh,  that  the  spirit  may  be  saved 
in  the  day  of  Jesus  Christ."  1  Cor.  v.  4,  5.  And 
among  his  excellent  instructions  to  Titus,  who  as 
an  evangelist  had  for  a  time  the  superintendence  of 
the  church  in  Crete,  we  find  the  following,  (chap.  iii. 
10:)  "  A  man  that  is  an  heretic,  after  the  first  and 
second  admonition,  reject;  knowing  that  he  that  is 
such  is  subverted,  and  sinneth,  being  condemned  of 
himself."  And  in  the  sixth  chapter  of  the  Epistle 
to  the  Galatians,  we  find  a  piece  of  advice  which 
evidently  implies  the  existence  of  church-fellowship 
among  those  to  whom  it  is  addressed,  and  also  inti- 
mates its  utihty :  "  Brethren,  if  a  man  be  overtaken 
in  a  fault,  ye  which  are  spiritual,  restore  such  an 
one  in  the  spirit  of  meekness ;  considering  thyself, 
lest  thou  also  be  tempted:  bear  ye  one  another's 
burdens,  and  so  fulfil  the  law  of  Christ." 

From  the  cursory  view  which  we  have  taken  of 
the  subject,  is  it  not  plain  that  Christian  fellowship 
is  both  a  duty  and  a  privilege?  If  any  thing  more 
were  necessary,  I  might  add  that  there  are  many 
precious  promises  which  are  applicable  to  those, 
and  those  only,  who  attend  upon  all  the  ordinances 
of  God's  house,  and  hold  communion  with  his  peo- 
ple. I  will  recite  one  or  two  for  your  serious  con- 
sideration. In  the  92d  Psalm,  13th  verse,  you  will 
find  it  thus  written:  "  Those  that  be  planted  in  the 
house  of  the  Lord,  shall  flourish  in  the  courts  of 
our  God:  they  shall  still  bring  forth  fruit  in  old 
age."  And  in  the  132d,  13—16:  "  For  the  Lord 
hath  chosen  Zion;  he  hath  desired  it  for  his  habita- 
tion: this  is  my  rest  for  ever;  here  will  I  dwell,  for 


THE  EPHESIANS.  97 

I  have  desired  it.  I  will  abundantly  bless  her  pro- 
vision; 1  will  satisfy  her  poor  with  bread.  I  will 
also  clothe  her  priests  with  salvation:  and  her 
saints  shall  shout  aloud  for  joy."  This  is  but  a 
specimen  of  the  many  promises  which  are  made  to 
the  pious,  as  united  and  associated  for  the  honour  of 
God's  holy  name.  Is  it  not  a  duty  and  a  privilege 
then  to  belong  to  that  communion  to  which  God 
acknowledges  a  covenant  relation?  Does  not  every 
one  who  would  live  godly  in  Christ  Jesus,  need  the 
friendly  counsels,  the  prayers  and  sympathies  of  the 
pious?  Frail  child  of  the  dust,  will  you  not  avail 
yourself  of  the  helps  which  your  fellow  travellers 
would  gladly  afford  you,  and  which  your  heavenly 
Father  has  provided  for  you  on  the  way  to  the  land 
of  promise !  Ruined  sinners,  who  hope  for  pardon 
through  the  blood  of  the  new  covenant,  which  was 
shed  for  the  remission  of  sins,  how  can  you  refuse 
to  commemorate  your  Saviour's  death!  How  can 
you,  without  compunction,  live  in  the  habitual  ne- 
glect of  the  last,  the  dying  request  of  the  sinner's 
friend,  "This  do  in  remembrance  of  me!"  Is  not 
this  ordinance  of  divine  appointment,  and  of  per- 
petual obligation?  Is  it  not  to  be  celebrated  till  He 
that  instituted  it  come  the  second  time  without  sin 
unto  salvation?  Is  it  not  a  consoling,  strengthen- 
ing, quickening  ordinance  ?  Did  not  the  Redeemer 
make  himself  known  to  the  disciples  at  Emmaus, 
in  the  breaking  of  bread?  And  have  not  his  follow- 
ers, in  a  thousand  instances  had  reason  to  say, 
rising  from  the  sacred  table,  "  My  soul  is  satisfied, 
as  with  marrow  and  fatness; — I  sat  down  under  his 
shadow  with  great  delight;  his  banner  over  me  was 
love,  and  his  fruit  was  sweet  to  my  taste."  Yes, 
we  trust  there  are  those,  not  a  few,  who  were  once 
strangers  and  foreigners,  but  are  now,  through 
grace,  fellow-citizens  with  the  saints,  that  can  give 
witness  that  he  is  precious ;  and  that  he  has  more 
9 


98  EXPOSITION  OF 

than  once  appeared  peculiarly  precious  to  their 
souls  in  the  communion  of  his  body  and  blood. 
Do  you  not  all  hope  to  mingle  with  the  saints  in 
heaven?  Why  not,  then,  make  common  cause 
with  them  on  the  earth?  Why  not  join  their  com- 
munion, and  strive  together  with  them  by  your 
prayers,  your  example,  your  counsels,  and  the 
whole  weight  of  your  influence,  for  the  furtherance 
of  the  gospel  ?  Are  you  afraid  of  the  cross  ?  What 
is  the  cross  which  we  are  required  to  take  up  in 
comparison  of  the  Saviour's,  when  he  bore  our  sins 
in  his  own  body  on  the  tree?  It  is  indeed  an  in- 
dispensable term  of  discipleship :  "  If  any  man  will 
come  after  me,  let  him  deny  himself,  and  take  up 
his  cross  and  follow  me."  The  maxim  is  a  correct 
one,  "  No  cross,  no  crown."  And  yet  it  is  equally 
true  that,  to  those  who  are  influenced  by  the  law  of 
love,  "  His  yoke  is  easy,  and  his  burden  is  light." 
O,  who  would  not  sacrifice  the  opinion  of  a  world 
that  lieth  in  wickedness  to  the  approbation  of  him 
whose  favour  is  life,  and  who  has  power  to  destroy 
both  soul  and  body  in  hell?  When  the  question  is, 
Whom  shall  we  serve?  the  world  or  the  Saviour? 
who  that  has  common  sense  can  be  at  a  loss  to  de- 
cide? What  can  the  world  do  for  us?  what  does 
it  do  for  its  votaries?  what  but  flatter,  and  tantalise, 
and  disappoint?  And  what  cannot  the  Saviour  do 
for  us  ?  Shall  they  who  forsake  all  for  his  sake 
and  the  gospel's,  be  losers  in  the  end?  Is  it  a  vain 
thing  to  serve  him?  Hear  his  promise,  sure  and 
steadfast  as  the  throne  of  God  :  "  If  any  man  serve 
me,  let  him  follow  me ;  and  where  I  am,  there  shall 
also  my  servant  be :  if  any  man  serve  me,  him  will 
my  Father  honour.  And  blessed  is  he,  whosoever 
shall  not  be  offended  in  me." 

II.  "And  of  the  household  of  God:"— This 
clause  of  our  text  is  but  an  amplification  of  the  for- 
mer.    We  shall  compress  what   we  have  to  say 


THE  EPHESIANS.  99 

upon  it  into  a  narrow  compass.  God  acknowledges 
his  people  as  members  of  his  family,  and  acts  to- 
wards them  the  part  of  a  father.  "  Like  as  a  father 
pitieth  his  children,  so  the  Lord  pitieth  them  that 
fear  him."  And  surely  there  can  be  no  doubt  that 
God  is  the  best  of  fathers.  If,  in  the  spirit  of  adop- 
tion, you  can  cry,  Abba-Father,  all  the  perfections 
of  the  eternal  Godhead  are  pledged  for  your  safety 
and  happiness.  The  young  lions  may  hunger,  but 
they  that  wait  upon  the  Lord  shall  not  want  any 
good  thing.  Being  of  the  household  of  God,  what 
can  you  want?  Protection?  Where  then  is  the 
promise,  "  I  will  never  leave  thee  nor  forsake  thee  ?" 
And  are  you  in  want  of  witnesses  to  the  repeated 
fulfilment  of  this  promise  ?  Trusting  in  God,  Daniel 
was  happy  in  the  lion's  den;  Elijah  was  fed  by 
ravens;  Jonah  was  safe  in  the  whale's  belly;  Paul 
in  shipwreck;  John  in  the  Isle  of  Patmos;  the 
martyrs  of  Jesus  in  the  flames;  and  thousands  of 
others  have  found  him  a  very  present  help  in  time 
of  need.  Can  you  want  a  friend  and  counsellor  in 
times  of  trouble?  God  invites  you  to  come  boldly 
to  the  throne  of  grace.  His  eyes  are  continually 
upon  the  righteous,  and  his  ears  are  open  to  their 
cries.  Do  you  need  parental  correction  to  keep 
you  humble  and  reclaim  you  when  you  wander 
from  the  right  M'ay  ?  Here  you  have  it  secured  to 
you  by  covenant,  and  it  is  none  of  the  least  of  his 
covenant  mercies.  Whom  the  Lord  loveth  he 
chasteneth,  &:c.  Do  you  wish  a  friend  and  com- 
forter from  whom  you  will  never  be  separated  by 
any  of  the  changes  of  time,  and  to  whom  you  can 
look  for  consolation  when  death  inexorable  tears 
away  your  companions,  or  your  children,  dear  ob- 
jects of  a  parent's  heart.  In  God  you  have  such  a 
friend,  a  friend  that  never  dies,  the  everlasting  Fa- 
ther. In  every  bereavement  you  can  say  and  sing, 
"  The  Lord  liveth,  and  blessed  be  my  rock ;  and 


100  EXPOSITION  OF 

let  the  God  of  my  salvation  be  exalted  !'*  Do  you 
wish  a  friend  to  stand  by  you,  and  lead  you  into  the 
land  of  promise  when  you  die  ?  Here  you  have 
such  a  friend.  How  precious  in  the  eyes  of  the 
Lord  is  the  death  of  his  saints!  Yea,  though  I 
walk  through  the  valley  of  the  shadow  of  death  I 
will  fear  no  evil,  for  thou  art  with  me ;  thy  rod  and 
thy  staff  they  comfort  me."  What  shall  we  say 
more  ?  If  you  are  in  very  deed  fellow  citizens  with 
the  saints  and  of  the  household  of  God,  all  things 
are  yours:  whether  Paul,  or  ApoUos,  or  Cephas; 
or  the  world,  or  life,  or  death,  or  things  present,  or 
things  to  come;  all  are  yours;  and  ye  are  Christ's, 
and  Christ  is  God's ! 


LECTURE  XL 

CHRIST  THE  CHIEF  CORNER  STONE. 

Ephesians,  II.  20 — 22. — And  are  built  upon  the  foundation 
of  the  apostles  and  prophets,  Jesus  Christ  himself  being 
the  chief  corner  stone  ;  in  whom  all  the  building,  fitly 
framed  together,  groweth  unto  an  holy  temple  in  the  Lord ; 
in  whom  ye  also  are  builded  together  for  an  habitation  of 
God  through  the  Spirit." 

The  Church  of  God  is  here  compared  to  a  build- 
ing, of  which  the  apostles  and  prophets  are,  minis- 
terially, the  foundation,  and  Jesus  Christ  the  corner 
stone,  holding  the  several  parts  together,  and  sup- 
porting the  whole  stress  of  the  edifice.  The  pious 
of  all  ages  and  nations,  are  the  materials  of  which 
this  building  is  composed.  These  materials,  fitly 
framed  into  or  upon  the  foundation,  grow,  or  rise 
into  one  vast,  beautiful  temple — sacred  to  the 
worship  and  glory  of  Jehovah — an  habitation  of 
God,  through  the  influence  and  indwelling  of  the 
Divine  Spirit.  These  are  the  leading  ideas  con- 
veyed in  the  passage,  and  to  these,  in  the  order  just 


THE  EPHESIANS.  101 

mentioned,  we  shall  confine  our  remarks  in  the 
ensuing  lecture. 

I.  "  And  are  built  upon  the  foundation  of  the 
apostles  and  prophets:" — It  is  not  meant  to  be  inti- 
mated in  this  expression,  that  apostles  and  prophets 
constitute,  personally,  any  part  of  the  foundation  on 
which  the  Church  rests.  In  this  respect,  Jesus 
Christ  is  the  foundation,  and  the  only  foundation, 
as  well  as  the  chief  corner  stone.  Thus  Paul  him- 
self teaches,  in  his  first  epistle  to  the  Corinthians: 
"  Other  foundation  can  no  man  lay  than  that  is  laid, 
which  is  Jesus  Christ." — iii.  2.  But,  ministerially, 
apostles  and  prophets  contributed  to  this  founda- 
tion. To  direct  mankind  to  the  Lord  Jesus  Christ 
as  the  Saviour  of  the  world,  and  the  only  ground  of 
a  sinner's  hope,  was  the  grand  and  ultimate  design 
of  the  prophetic  office  from  the  days  of  Moses  till 
the  burden  of  the  Lord  came  to  Israel  by  the  mouth 
of  Malachi.  For  the  same  purpose  the  apostles" 
preached  and  wrought  miracles,  and  suffered  the 
loss  of  all  things.  It  is  called  the  foundation^  in  the 
singular  number,  to  intimate  the  unity  in  doctrine 
and  aim  of  those  inspired  men  who  have  been  com- 
missioned of  God,  at  different  periods  of  the  world, 
to  publish  the  glad  tidings  of  salvation,  through  a 
Redeemer,  to  a  lost  and  guilty  world.  And  have 
we  not  here  a  strong  confirmation  of  our  faith  in 
the  Christian  scheme  of  redemption?  It  is  no  new 
thing.  David  taught  it.  Solomon  taught  it.  Isaiah, 
with  the  precision  of  an  evangelist,  taught  it.  Nor 
is  it,  like  the  various  systems  of  Pagan  philosophy, 
a  hypothesis  of  a  day,  or  of  any  one  period  of  the 
world,  which,  after  a  short  turn,  gives  place  to  a 
successor.  It  was  promulged  to  Adam,  when, 
smitten  with  a  sense  of  guilt,  he  fled  from  the 
presence  of  God  in  the  garden  of  Eden.  It  was 
taught,  with  increasing  light,  by  a  train  of  types, 
and  sacrifices,  and  prophecies,  reaching  through 
9* 


102  EXPOSITION   OF 

many  generations,  and  which  meet  and  find  their 
exact  accomplishment  in  the  person  and  sufferings 
of  Christ;  and  which  are  wholly  inapplicable  to 
any  other  personage  known  in  the  annals  of  the 
world.  It  is  taught  by  those  who  witnessed  the 
advent,  the  life,  the  death,  and  the  resurrection  of 
Christ.  By  persons  who  attended  on  his  instruc- 
tions, who  witnessed  his  miracles,  who  spent  their 
days  in  the  ministry  of  his  gospel,  and  sealed  their 
testimony  with  their  blood.  This  testimony  comes 
down  to  us  corroborated  by  the  accumulating  evi- 
dence of  ages,  derived  from  the  progress  of  this 
gospel,  in  despite  of  the  power,  the  wit,  and  the 
vain  philosophy  which  have  been  employed  to  sup- 
press it,  or  invalidate  its  claims  to  a  divine  original, 
from  its  benign  influence  on  society,  from  its  match- 
less efficacy  in  overcoming  the  fears  of  death,  by 
opening  to  the  dying  Christian  the  prospect  of  a 
blessed  immortality;  and  from  its  simple,  but  signi- 
ficant and  venerable  ordinances,  whose  origin  is 
utterly  unaccountable  on  any  other  supposition 
than  that  Christianity  is  the  religion  of  God,  and 
Jesus  Christ  the  only  Saviour  of  lost  men.  Were 
the  intelligent  unbeliever  to  give  due  weight  to  this 
consideration,  one  would  think  it  could  hardly  fail 
to  stagger  his  incredulity?  If  our  religion  be  not 
true,  whence  this  cloud  of  witnesses  in  its  support? 
Whence  the  coincidence  of  prophets  and  apostles  ? 
If  it  be  not  true,  who  will  undertake  to  give  us  a 
sober  and  consistent  interpretation  of  the  types  and 
prophecies  of  the  Old  Testament?  If  Jesus  Christ 
was  not  a  divine  personage,  why  such  an  extraor- 
dinary chain  of  preparations  for  his  advent  ?  If  he 
did  not  bear  our  sins  in  his  own  body  on  the  tree, 
of  whom  does  Isaiah  speak  in  these  remarkable 
words?  "Surely  He  hath  borne  our  griefs,  and 
carried  our  sorrows;  yet  we  did  esteem  him  strick- 
en,  smitten   of  God,  and   afliicted;    but   he   was 


THE  EPHESIANS.  103 

wounded  for  our  transgressions,  he  was  bruised  for 
our  iniquities ;  the  chastisement  of  our  peace  was 
upon  him,  and  with  Ms  stripes  we  are  healed.  All 
we  like  sheep  have  gone  astray ;  we  have  turned 
every  one  to  his  own  way,  and  the  Lord  hath  laid 
on  him  the  iniquity  of  us  all.  He  was  oppressed, 
and  he  M-as  afflicted,  yet  he  opened  not  his  mouth; 
he  is  brought  as  a  lamb  to  the  slaughter,  and  as  a 
sheep  before  her  shearers  is  dumb,  so  he  openeth 
not  his  mouth."  Isa.  liii.  4,  &c.  Who  that  is  ac- 
quainted with  the  history  of  Christ,  can  be  at  a  loss 
to  find  in  him  the  exact  accomplishment  of  this 
prophecy  ?  And  we  may  defy  the  whole  host  of 
unbelievers  to  find  its  accomplishment  in  any  other. 
Sure  and  steadfast.  Christian,  is  the  ground  of  your 
hope.  Your  faith  is  not  a  blind  and  superstitious 
credulity.  It  is  intelligent,  rational,  and,  if  I  may 
use  the  term  in  a  sober  sense,  philosophical.  It 
rests  upon  evidence  as  clear,  as  various,  and  satis- 
factory as  the  nature  of  the  case  will  admit  of.  It 
is  built  on  the  testimony  of  many  witnesses,  apos- 
tles and  prophets,  who  lived  in  distant  places  and 
times. 

II.  "  Jesus  Christ  himself  being  the  chief  corner 
stone:" — It  has  been  asked,  by  way  of  objection, 
"how  can  Jesus  Christ  be  both  corner  stone  and 
foundation,  when  the  corner  stone  makes  but  a  part 
of  the  foundation?"  To  this  it  is  a  sufficient  an- 
swer, to  say,  that  the  same  thing  may  have  differ- 
ent denominations  in  different  relations.  This  is 
the  fact  with  regard  to  Christ.  He  is  expressly 
called  the  only  foundation  in  a  passage  already 
quoted.  1  Cor.  iii.  1.  In  other  respects,  as  the 
subject  rendered  it  suitable,  he  is  called  a  temple, 
a  door,  a  builder;  and  the  prophet  Isaiah  calls  him 
both  a  corner  stone  and  a  foundation,  chap,  xxviii. 
16:  "Thus  saith  the  Lord  God,  behold,  I  lay  in 
Zion  for  a  foundation,  a  stone,  a  tried  stone,  a  pre- 


104  EXPOSITION   OF 

cious  corner  stone,  a  sure  foundation ;  he  that  be- 
lieveth  shall  not  make  haste."  All  these  varied 
representations  tend  to  the  same  point.  They 
show  that,  in  the  great  concern  of  man's  redemption, 
Jesus  Christ  has  the  pre-eminence;  that  he  is  the 
alpha  and  omega,  the  author  and  the  finisher  of  our 
faith  ;  that  he  is  every  thing  that  the  sinner  needs; 
that  we  are  dependent  on  him  for  pardon  and 
righteousness,  grace  and  glory. 

As  the  corner  stone  of  a  building  is  a  part  of  the 
foundation,  on  which  much  depends  for  the  safety 
of  the  superstructure,  when  used  as  an  emblem  of 
Christ,  it  strikingly  indicates  the  dignity  of  his  per- 
son, and  the  importance  of  those  relations  which  he 
sustains  to  the  Church.  Jesus  Christ  himself  being 
the  chief  corner  stone,  implies  clearly  his  supe- 
riority, not  only  to  apostles  and  prophets,  but  to 
angels,  and  all  created  beings.  "Being  so  much 
better  than  the  angels,  says  an  apostle,  as  he  hath 
by  inheritance  obtained  a  more  excellent  name  than 
they.  For  unto  which  of  the  angels  said  he,  at  any 
time.  Thou  art  my  Son ;  this  day  I  have  begotten 
thee  ?  And,  again,  I  will  be  to  him  a  Father,  and 
he  shall  be  to  me  a  Son?  And,  again,  when  he 
bringeth  the  first  begotten  into  the  world,  he  saith, 
And  let  all  the  angels  of  God  worship  him."  Heb. 
i.  4,  &c.  Indeed,  he  who  is  Lord  and  Saviour  of 
the  Church  universal,  must  be  more  than  a  finite 
creature.  To  say  that  a  mere  creature  is  'compe- 
tent to  execute  the  office  of  Redeemer  for  a  race  of 
guilty  fellow  creatures,  is  to  say  every  man  is  able 
to  save  himself,  and  therefore  a  Redeemer  was  un- 
necessary. But  this  is  to  impeach  the  wisdom  and 
pour  contempt  on  the  mercy  of  God,  who  "  so 
loved  the  world  that  he  gave  his  only  begotten  Son, 
that  whosoever  believeth  in  him  might  not  perish, 
but  have  everlasting  life."  The  truth  is,  in  our 
fallen  and  helpless  state,  we  need  a  divine  Saviour, 


THE  EPHESIANS.  105 

We  need  pardon,  and  it  is  not  to  be  had  without  an 
atonement ;  we  need  a  righteousness,  and  the  law 
which  we  have  transgressed  requires  a  perfect  one ; 
we  need  protection,  and  such  is  the  power  and  sub- 
tlety of  our  foes  that  no  arm  but  that  of  Omnipo- 
tence can  defend  us ;  we  need  an  advocate  with  the 
Father  to  manage  our  cause,  and  procure  the  ac- 
ceptance of  our  imperfect  services.  Such  a  Re- 
deemer we  have  in  the  person  of  Jesus  Christ. 
He  has  shed  his  blood  for  the  remission  of  sins, 
and  its  efficacy  is  infinite.  By  taking  upon  him 
the  seed  of  Abraham,  and  in  our  nature  fulfilling 
the  demands  of  the  law,  he  has  wrought  out  a  per- 
fect righteousness,  which  is  unto  and  upon  all  them 
that  believe.  And  having  all  power  in  heaven  and 
on  earth,  he  is  able  to  save  to  the  uttermost  all  that 
come  to  God  by  him.  Having  himself  suffered,  in 
that  he  was  tempted,  l:^e  knows  how  to  succour 
them  that  are  tempted,  and  "  he  ever  liveth  to  make 
intercession  for  us."  Is  he  not,  then,  emphatically, 
the  chief  corner  stone  ?  May  we  not  securely 
entrust  to  him  the  keeping  of  our  souls  ?  Built  on 
this  immutable  foundation,  what  have  we  to  fear? 
"  Jesus  Christ,  the  same  yesterday,  to-day,  and  for 
ever."  The  feeblest  believer  may  defy  the- power 
of  the  adversary,  and  sing  in  triumph,  "  When  I 
am  weak,  then  am  I  strong;  for  I  can  do  all  things 
through  Christ,  who  strengtheneth  me!"  But  this 
corner  stone,  firm  and  immutable  as  it  is,  will  not 
support  and  secure  us  unless  we  are  united  to  it, 
and  built  upon  it ;  as  is  plainly  taught  in  the  next 
verse. 

HI.  "  In  whom  all  the  building  fitly  framed  to- 
gether, groweth  unto  an  holy  temple  in  the  Lord." 
The  truly  pious  of  all  nations  and  ages  are  the  ma- 
terials of  which  this  building  is  composed ;  Jews 
and  Gentiles,  Old  Testament  as  well  as  New  Tes- 
tament saints ;  for  the  efficacy  of  our  Redeemer's 


106  EXPOSITION   OF 

atonement  reaches  back  to  the  fall  of  Adam,  and 
forward  to  the  end  of  time.  He  has  broken  down 
the  wall  of  ritual  observances  which  separated  the 
tribes  of  Israel  from  other  nations ;  and  by  the  once 
offering  of  himself  upon  the  cross,  he  has  opened  a 
way  for  the  exercise  of  mercy  to  all  the  various 
descriptions  of  men  that  dwell  on  the  earth.  Under 
the  Christian  dispensation  of  the  covenant  of  grace, 
"  there  is  neither  Greek  nor  Jew,  circumcision  nor 
uncircumcision,  Barbarian,  Scythian,  bond  nor  free; 
but  Christ  is  all  and  in  all.^^  But  these  materials, 
in  order  that  they  may  grow,  or  rise  into  a  holy 
temple,  are  fitly  framed  upon  the  chief  corner  stone. 
That  is,  they  are  united  to  Christ  by  faith,  and  to 
one  another  by  love.  As,  in  architecture,  the  edi- 
fice depends  on  the  foundation,  and  all  the  parts 
are  closely  connected,  and  contribute  mutually  to 
the  strength  and  symmetry  of  the  whole,  so  it  is  in 
this  building  of  God.  To  f)orrow  the  idea  of  Peter, 
Christians,  as  lively  stones  are  built  on  Christ,  the 
living  corner  stone,  by  faith.  This  is  a  principle 
of  vast  importance  in  the  gospel  plan  of  redemption. 
Without  this  it  is  impossible  to  please  God,  or  par- 
ticipate in  the  blessings  of  the  new  covenant.  It 
constitutes  the  medium  through  which  the  efficacy 
of  the  atonement  and  righteousness  of  the  Lord 
Jesus  is  conveyed  to  the  soul  of  the  believer.  It  is 
the  result  of  a  divine  influence  upon  the  heart :  and 
when  once  produced  there,  it  becomes  a  living, 
active,  and  sanctifying  principle.  It  is  not  a  cold, 
languid,  or  inoperative  assent  of  the  understanding 
merely  to  the  truths  of  God's  word.  It  works  by 
love,  and  implies  submission  and  obedience  as  well 
as  trust.  It  is  indeed  primarily  a  cleaving  of  the 
soul  to  Christ,  an  entire  reliance  on  the  sacrifice  of 
his  blood  for  pardon,  and  on  his  righteousness  for 
justification.  But  if  this  reliance  be  really  exer- 
cised, the  fruits  of  faith  will  be  apparent.     The 


THE   EPHESIANS.  107 

Christian  will  wait  on  God  for  the  communications 
of  his  grace  in  all  the  ordinances  of  his  appoint- 
ment. Feeding  on  the  sincere  milk  of  the  word 
he  will  grow  thereby.  He  will  be  useful  to  his 
family,  his  connections,  his  acquaintance,  his  gene- 
ration. He  will  be  "  ready  unto  every  good  word 
and  work."  He  will  be  exemplary  and  circumspect, 
bearing  about  with  him  the  dying  of  the  Lord 
Jesus.  He  will  be  of  a  meek  and  quiet  spirit; 
disposed  to  do  or  suffer  the  will  of  God  without 
repining  or  arraigning  the  conduct  of  Providence  at 
the  bar  of  his  own  judgment.  He  will  have  a  tender 
concern  for  the  interests  of  Zion,  and  be  ready  to 
favour,  as  opportunity  offers,  any  design  which 
makes  for  .the  perfection  of  that  spiritual  building 
in  which  he  professes  to  be  a  living  stone. 

Thus  united,  and  proving  his  union  to  Christ, 
the  source  whence  he  derives  all  his  strength,  and 
all  his  graces,  he  will  be  kind  and  affectionate  to 
his  Christian  brethren.  For  the  materials  of  this 
building  are  fitly  framed  together.  That  is,  the 
disciples  of  Christ  are  to  be  knit  together  by  the 
law  of  kindness.  "By  this,"  says  the  Saviour, 
"  shall  all  men  know  that  ye  are  my  disciples,  if  ye 
have  love  one  to  another."  John  xiii.  35.  And 
surely  it  is  fit  and  proper  that  children  of  the  same 
Father,  subjects  of  the  same  grace,  and  joint  heirs 
to  the  same  inheritance,  should  love  one  another. 
Who  that  has  any  pretensions  to  the  Christian  cha- 
racter does  not  feel  and  readily  comply  with  the 
apostle's  tender  exhortation:  "Let  all  bitterness, 
and  wrath,  and  anger,  and  clamour,  and  evil  speak- 
ing, be  put  away  from  you,  with  all  malice :  and 
be  ye  kind  one  to  another,  tender  hearted,  forgiving 
one  another,  even  as  God  for  Christ's  sake  hath 
forgiven  you."  Eph.  iv.  31,  32.  This  love  by 
which  the  members  of  Christ's  mystical  body  are 
cemented  or  fitly  framed  together,  does  not  evapo- 


108  EXPOSITION   OF 

rate  in  words  or  good  wishes.  It  shows  itself  by- 
acts  of  ready  and  efficient  beneficence.  Neither  is 
it  confined  within  a  narrow  compass,  or  to  a  par- 
ticular sect,  but  extends  to  the  whole  household  oi 
faith.  Wherever  any  of  the  features  of  the  Master 
are  discoverable,  whether  in  the  stranger  or  the 
intimate  companion,  there  a  brother  is  recognized 
and  loved.  Thus  fitly  framed  together,  the  whole 
groweth  into  an  holy  temple  in  the  Lord.  The 
building  is  not  yet  completed.  The  workmen  are 
still  at  work.  Fresh  materials  are  constantly  com- 
ing in.  Additions  are  making  daily  to  the  Church 
of  such  as  shall  be  saved.  But  the  angel  charged 
with  the  preaching  of  the  everlasting  gospel  to  them 
that  dwell  on  the  earth,  has  not  yet  finished  his 
flight  through  the  symbolical  heavens.  The  word 
of  life  has  not  yet  been  preached  to  every  creature. 
The  heralds  of  the  cross,  however,  are  gone,  and 
going  forth  in  all  directions ;  and  the  way  is  rapidly- 
preparing  for  their  instructions  to  be  conveyed  in 
all  the  living  languages  of  the  globe.  Amidst  the 
revolutions  of  empires,  and  the  infatuated  struggles 
of  worldly  ambition,  the  wheel  of  Providence,  un- 
impeded by  the  puny  efforts  of  those  who  take 
counsel  against  the  Lord  and  his  anointed,  is  hasten- 
ing forward  the  day,  long  predicted  and  ardently 
to  be  wished  for,  when  the  knowledge  of  God  shall 
cover  the  earth  as  the  waters  cover  the  sea.  "  Glo- 
rious things  are  spoken  of  thee,  O  city  of  God :" 
"  Of  Zion  it  shall  be  said,  this  and  that  man  was 
born  in  her;  and  the  Highest  himself  shall  establish 
her."  She  groweth  into  an  holy  temple  in  the 
Lord  ;  a  temple  of  which  that  of  Solomon  was  but 
a  faint  emblem,  a  feeble  and  imperfect  type;  a  tem- 
ple, even  now,  of  immeasurable  extent,  and  destined 
to  enlarge  the  curtains  of  its  habitation,  till  all  flesh 
shall  see  the  salvation  of  our  God — till  Messiah 
shall  reign  from  sea  to  sea,  and  from  the  river  to 


THE   EPHESIANS.  109 

the  ends  of  the  earth ;  a  temple  consecrated  and  se- 
cured by  the  presence  and  power  of  the  King  of 
kings  and  Lord  of  lords.  "  Beautiful  for  situation, 
the  joy  of  the  whole  earth  is  Mount  Zion;  God  is 
known  in  her  palaces  for  a  refuge — -walk  about 
Zion ;  and  go  round  about  her ;  tell  the  towers 
thereof;  mark  ye  well  her  bulwarks;  consider  her 
palaces ;  that  ye  may  tell  it  to  the  generation  fol- 
lowing: for  this  God  is  our  God,  for  ever  and  ever: 
he  will  be  our  guide  even  unto  death."   Ps.  xlviii. 

IV.  "  In  whom  ye  also  are  builded  together  for 
an  habitation  of  God  through  the  Spirit."  Not 
only  the  Church  universal,  but  particular  churches, 
and  even  individual  members  are  for  an  habitation 
of  God,  through  the  influence  and  indwelling  of  the 
Spirit.  Blessed  are  they  whose  hopes  are  built  on 
this  sure  foundation  !  They  shall  not  make  haste, 
or  be  confounded,  world  without  end. 

If  our  view  of  this  passage  of  sacred  Scripture  be 
correct,  it  affords  ground  for  two  practical  reflec- 
tions : 

1.  How  important  it  is  that  we  build  our  hope  of 
pardon  and  eternal  life  on  the  Lord  Jesus  Christ,  in 
his  mediatorial  capacity!  We  are  sinners;  we 
have  transgressed  the  law  of  our  Maker;  yet  are 
we  subjects  of  the  divine  government.  The  law  is 
holy,  just,  and  good;  nor  will  its  claims  be  given 
up,  or  its  rigour  mitigated.  The  Saviour  tells  us, 
that  so  far  from  destroying  it,  he  came  to  establish 
it.  This  he  did  by  sustaining  its  penalty,  and  by 
rendering  perfect  obedience  to  its  precepts.  Hence 
the  necessity  of  faith  in  his  blood  as  the  propitia- 
tion for  our  sins,  and  in  his  righteousness  for  the 
justification  of  our  persons,  in  the  sight  of  a  holy 
God.  Let  us,  then,  repose  unqualified  confidence 
in  him.  "  We  have  redemption  through  his  blood. 
He  is  the  Lord  our  righteousness;  neither  is  there 
salvation  in  any  other." 
10 


110  EXPOSITION   OF 

2.  If  the  agency  of  apostles  and  prophets  has 
been  employed  in  rearing  the  beauteous  temple  of 
which  we  have  been  speaking,  is  not  the  Christian 
ministry  designed  to  carry  forward  and  complete 
the  glorious  designs  of  redeeming  mercy  ?  And  if 
so,  ought  not  we  who  enjoy  this  blessed  ministry 
of  reconciliation  to  be  thankful  for  it,  and  wait  upon 
it  with  seriousness,  reverence,  and  punctuality? 
Nay,  more :  should  we  not  embrace  every  opportu- 
nity afforded  us  by  Providence  of  extending  the 
light  of  truth,  the  gospel  of  the  grace  of  God  to  the 
millions  of  our  race  who  are  without  hope,  and 
ready  to  perish  for  lack  of  vision?  Yes;  the  duty 
is  too  obvious  to  be  contested.  And  yet,  how  hum- 
bling, how  full  of  reproof  the  fact,  that  the  mission- 
ary operations  of  Christendom  are  so  feeble  and 
limited,  owing  to  the  want  of  adequate  support. 
We  cannot  procure  means  to  furnish  a  tenth  part  of 
the  missionary  services  which  would  be  necessary 
to  supply  the  spiritual  wants  of  the  poor  and  the 
ignorant  of  a  perishing  world.  These  things  ought 
not  so  to  be.  It  is  a  well  established  maxim  in  the 
kingdom  of  Christ,  "  that  no  man  liveth  unto  him- 
self." Had  this  maxim  its  due  influence;  did  all 
those  persons  who  bear  the  Christian  name,  feel  its 
force,  and  reduce  it  to  practice,  the  gospel  might  be 
preached  to  some  millions  of  people  now  sitting  in 
heathenish  darkness,  and  groping  their  way  into 
eternity  ignorant  of  the  true  God,  and  without  any 
just  regard  to  the  only  Mediator  and  the  way  of 
life  through  his  merits.  O,  when  will  Cliristians  be 
roused  and  moved  to  exertions  worthy  their  high 
and  holy  vocation !  O,  let  us  be  concerned  for  the 
upbuilding  of  Zion,  and  for  the  ingathering  of  souls 
to  the  fold  of  Christ.  And  may  He,  from  whom 
cometh  every  good  and  perfect  gift,  inspire  us  with 
zeal  for  his  glory,  and  furnish  us  unto  the  work  of 
faith  and  labour  of  love  to  which  we  are  called 
through  Jesus  Christ  our  Lord !     Amen, 


THE    EPHESIANS.  Ill 

LECTURE  XII. 

THE  MYSTERY  OF  CHRIST  REVEALED. 

Ephesians,  III.  1 — 6. — For  this  cause,  I  Paul,  the  prisoner 
of  Jesus  Christ,  for  you  Gentiles;  if  ye  have  heard  of  the 
dispensation  of  the  grace  of  God,  which  is  given  me  to 
you-ward  :  how  that,  by  revelation,  he  made  known  unto 
me  the  mystery,  as  I  wrote  afore,  in  few  words:  whereby, 
when  ye  read,  ye  may  understand  my  knowledge  in  the 
mystery  of  Christ,  which  in  other  ages  was  not  made 
known  unto  the  sons  of  men,  as  it  is  now  revealed  unto  his 
holy  apostles  and  prophets  by  the  Spirit :  that  the  Gentiles 
should  be  fellow-heirs,  and  of  the  same  body,  and  par- 
takers of  his  promise  in  Christ,  by  the  gospel. 

The  faithful  minister  of  the  gospel  may  calculate 
on  "  enduring  hardness  as  a  good  soldier  of  Jesus 
Christ."  The  first  preachers  of  Christianity  did 
more,  in  proportion  to  their  number  and  opportuni- 
ties, for  the  glory  of  God  and  the  good  of  mankind, 
than  any  other  set  of  men  that  ever  lived;  yet  their 
trials  were  great  and  complicated  beyond  measure. 
Paul,  in  particular,  was  distinguished  as  well  for  his 
grievous  afflictions  as  for  his  abundant  labours  in  the 
cause  of  the  Redeemer.  Entering  fully  into  the  glo- 
rious and  extensive  design  of  the  Christian  scheme, 
and  rising  above  the  views  of  his  countrymen,  he  be- 
came emphatically  the  aposde  of  the  Gentiles.  He 
taught  that  Christ  had  come  not  only  as  the  glory 
of  Israel,  but  as  the  light  of  all  nations,  and  the 
Saviour  of  the  world.  It  was  his  aim  to  prove 
that  the  ceremonial  wall  of  partition  which  had 
enclosed  the  Jewish  nation,  and  marked  them  as 
the  peculiar  people  of  God,  was  removed  by  the 
coming  of  Christ ;  that  by  the  washing  of  regene- 
ration, and  the  circumcision  not  made  with  hands, 
all  people  and  kindreds  of  the  earth  were  to  share 
in  the  blessings  of  the  gospel.  His  zealous  vindi- 
cation of  these  grand  and  interesting  truths  exposed 


112  EXPOSITION  OF 

him  peculiarly  to  the  malice  of  his  kinsmen,  the 
professed  friends  of  Moses  and  the  law  of  ritual  ob- 
servances. Accordingly,  while  on  a  visit  to  Jeru- 
salem, for  the  purpose  of  preaching  and  distributing 
alms  to  the  poor  disciples,  he  was  arrested  on  false 
accusation  as  a  disturber  of  the  peace,  and  ordered 
to  trial  at  Caesarea,  the  seat  of  the  provincial  govern- 
ment. After  passing  through  several  scenes  of  in- 
sult and  mockery,  in  the  highest  degree  disgraceful 
to  judicial  proceedings,  he  was  constrained  to  ap- 
peal to  Csesar,  which  resulted  in  his  being  sent  to 
Rome,  a  prisoner  in  chains,  there  to  await  his 
doom.  And  there,  during  his  imprisonment,  he 
wrote  this  epistle  to  the  Ephesians;  which  accounts 
for  his  language  in  the  beginning  of  this  chapter : 
"  For  this  cause,  I  Paul,  the  prisoner  of  Jesus 
Christ,  for  you  Gentiles."  His  imprisonment  was 
a  consequence  of  his  fidelity  to  Christ,  and  espe- 
cially owing  to  his  active  and  zealous  labours  among 
the  Gentiles;  but  still  he  regarded  himself  as  the 
property  of  Christ,  and  was  happy  in  an  opportu- 
nity of  serving  his  cause  by  writing  to  those  whom 
he  could  not  visit  in  person.  Mark,  here,  the  un- 
conquerable aim  of  a  mind  truly  devoted  to  God. 
Paul,  in  his  deepest  affliction,  does  not  relapse  into 
idleness,  or  sink  in  despair.  He  was  determined 
to  work  while  the  day  of  life  lasted.  When  no 
longer  permitted  to  go  forth  and  speak  to  the  people, 
he  takes  up  his  pen,  not  to  write  complaints  against 
Providence,  or  even  to  solicit  the  sympathies  of  his 
friends,  but  to  defend  the  truth,  and  delineate  the 
glories  of  his  blessed  Lord. 

Let  Christians  of  the  present  day  imitate,  as 
occasion  may  offer,  this  charming  example.  Epis- 
tolary correspondence,  on  religious  subjects,  is  a 
happy  means  of  doing  good.  God  has  owned  it 
extensively  and  remarkably,  in  very  many  instances. 
We  can  write  to  a  friend,  what,  through  diffidence, 


THE  EPHESIANS.  113 

or  the  want  of  a  suitable  opportunity,  we  may  find 
it  difficult  to  say  to  him,  face  to  face.  This  is  par- 
ticularly the  case,  in  regard  to  our  near  relatives, 
whom  we  are  especially  bound  to  exhort,  when  we 
see  them  in  danger  of  being  hardened,  through  the 
deceitfulness  of  sin.  And,  by  this  means,  many  a 
stupid  conscience  has  been  awakened,  many  a 
contrite  heart  comforted,  and  many  a  prodigal 
arrested,  and  reclaimed  to  God  and  happiness. 
Mark,  also,  the  providence  of  Heaven  bringing 
good  out  of  evil.  This  epistle  to  the  Ephesians 
was  occasioned  by  Paul's  imprisonment  at  Rome  : 
and  it  is  one  of  the  richest  and  most  precious  por- 
tions of  the  Bible.  It  was  a  blessing  to  the  church 
at  Ephesus,  not  only,  but  to  the  primitive  Chris- 
tians in  general;  it  was,  doubtless,  the  means  of 
enlightening  many  Jews  and  Pagans,  and  of  bring- 
ing them  to  the  knowledge  of  salvation:  it  has  been 
a  blessing,  of  immeasurable  magnitude  to  the  gene- 
rations that  have  existed  since  the  apostolic  age ; 
and  it  will  unfold  the  riches  of  redeeming  mercy  to 
thousands  of  people  yet  unborn.  Events,  which  at 
first  glance,  seem  to  threaten  disaster  to  the  Church, 
often  prove,  by  a  divine  and  overruling  influence, 
the  means  of  advancing  her  best  and  most  vital 
interests.  And  this  remark  holds  good  in  regard 
to  our  individual  concerns.  Let  us  adore  the  pro- 
vidence of  our  God,  and  rejoice  that  he  reigns,  and 
does  the  good  pleasure  of  his  holy  will  in  heaven 
and  earth. 

"  If  ye  have  heard  of  the  dispensation  of  the  grace 
of  God,  which  is  given  me  to  you-ward :" — As  Paul 
had  spent  some  time  among  the  Ephesians  before 
writing  this  letter  to  them,  and  as  they  must,  there- 
fore, have  heard  of  his  conversion  and  call  to  the 
Christian  ministry,  the  sense  of  the  former  part  of 
this  verse  would  be  more  fully  conveyed,  by  sub- 
stituting in  place  of  the  doubtful  particle,  if,  the 
10* 


114  EXPOSITION  OP 

phrase,  in  as  much  as,  or  seeing  that  ye  have  heard, 
&c.,  which  ihe  original  will  bear,  and  often  requires, 
in  similar  connections. 

The  principal  matters  contained  in  our  text,  may- 
be arranged  and  considered  under  the  following 
heads,  viz : — The  mystery,  here  spoken  of,  what  is 
it? — The  manner  in  which  Paul  received  his  know- 
ledge of  it: — The  means  which  the  Ephesians  were 
to  use  to  obtain  a  competent  acquaintance  with  it: — 
And,  its  clear  developement,  by  the  Spirit,  to  the 
inspired  teachers  under  the   Christian  dispensation. 

I  cannot  but  think  that  the  word  mystery,  so 
often  used  in  this  Epistle,  is  employed  by  the 
sacred  writer  with  some  allusion  to  the  frequent  use 
of  the  same  word  among  the  people  of  Ephesus 
and  vicinity,  to  express  the  secrets  of  their  idola- 
trous worship.  Those  absurdities  the  apostle  ab- 
horred. He  had  laboured  much  to  expose  their 
turpitude,  and  turn  the  attention  of  the  people  away 
from  all  such  lying  vanities.  And,  in  order  to 
secure  their  regard  for  the  religion  of  the  gospel,  he 
condescended  to  use  a  term,  with  which  they  were 
familiar ;  taking  care  to  explain  the  sense,  in  which 
he  used  it,  as  occasion  offered,  and  as  their  minds 
might  be  prepared  by  divine  grace  to  receive  the 
truth  in  love,  and  mix  it  with  faith.  By  mystery, 
Paul,  in  most  instances,  means  the  glorious  plan  of 
redemption,  by  the  incarnation  and  death  of  Christ, 
as  he  explains  it  in  his  first  Epistle  to  Timothy, 
iii.  16:  "And,  without  controversy,  great  is  the 
mystery  of  godliness ;  God  was  manifest  in  the 
flesh,  justified  in  the  spirit,  seen  of  angels,  preached 
unto  the  Gentiles,  believed  on  in  the  world,  received 
up  into  glory."  All  this  is  mysterious,  as  it  trans- 
cends the  comprehension  of  the  human  mind;  yet 
it  is  capable  of  being  known,  when  revealed,  and  of 
being  approved  to  the  saving  of  the  soul,  through 
the   teaching   and   influence   of  the    Holy    Spirit. 


THE   EPHESIANS.  115 

But  the  thing  intended  by  the  term  mystery,  in  this 
place,  is  the  happy  union  of  persons  of  all  nations, 
under  the  gospel  dispensation,  in  participating  the 
blessings  of  divine  grace,  and  the  privileges  of  God's 
people;  as  is  plain  from  what  is  said  in  the  6th 
verse  of  our  text:  "That  the  Gentiles  should  be 
fellow-heirs,  and  of  the  same  body,  and  partakers 
of  his  promise  in  Christ,  by  the  gospel."  That 
is,  that  they  should  be  joint  heirs  to  the  inheritance 
of  eternal  glory;  should  be  united  with  Jewish  be- 
lievers, as  members  of  the  same  body,  the  Church, 
and  partake  in  the  blessings  promised  to  Abraham 
and  his  spiritual  seed,  through  Christ,  the  Redeemer, 
and  the  desire  of  nations.  This,  to  the  Jews,  under 
the  blinding  influence  of  prejudice  and  bigotry,  was 
an  inscrutable,  because  it  was  an  unwelcome  mys- 
tery. The  spirit  of  prophecy  had  given  repeated 
intimations  of  the  gracious  design;  but  they  re- 
mained in  a  great  degree  ignorant  of  it,  partly, 
because  of  the  darkness  of  the  dispensation  under 
which  they  lived,  and  chiefly,  because  of  the  pride 
and  selfishness  of  their  hearts.  Of  this  mystery, 
Paul  while  a  Jew,  was  as  ignorant  as  any  of  his 
countrymen;  which  leads  us  to  notice 

2.  The  way  in  which  he  obtained  such  a  know- 
ledge of  it,  as  determined  him  to  publish  and  vindi- 
cate it,  at  the  risk  of  ease,  affluence,  liberty  and 
life:  '•'■How  that  by  revelation,  \\e  made  known 
unto  me  the  mystery."  He,  no  doubt,  refers  to  the 
memorable  appearance  of  Christ  to  him,  when  on 
his  way  to  Damascus.  There  it  was  that  the 
whole  plan  of  redeeming  love  was  disclosed  to  his 
view,  with  a  light  and  power  invincible.  The 
glory  was  too  much  for  mortal  vision.  The  infu- 
riate persecutor  drops  his  bloody  designs.  The 
Goliah  of  Judaism,  the  pupil  of  Gamaliel,  with  all 
his  mental  energy,  and  stores  of  learning,  faints  and 
falls,  and  becomes  blind,  under  the  insupportable 


116  EXPOSITION   OF 

weight  and  insufferable  splendours  of  that  stupen- 
dous mystery  of  godliness,  whose  influence  reaches 
back  to  the  creation,  and  forward  to  the  dissolution 
of  the  present  world;  and  which,  by  the  gradual 
disclosure  of  its  benign  effects,  is  destined  to  show 
unto  the  principalities  and  powers  of  Heaven,  the 
manifold  wisdom  of  God  throughout  the  all-absorb- 
ing cycle  of  eternity.  No  wonder  that  Paul,  after 
such  a  heavenly  vision,  should  determine  to  know 
nothing  but  Christ  and  him  crucified.  He  received 
his  knowledge  of  the  gospel  directly  from  the 
divine  Author  and  Finisher  of  our  faith — from  him 
who,  as  a  faithful  witness,  could  say :  "  I  am  the 
way,  the  truth,  and  the  life" — from  him,  who  is 
the  propitiation  for  the  sins  of  the  world,  and  the 
end  of  the  law,  for  righteousness,  to  all  that  believe. 
He  had  seen  the  just  one;  had  heard  his  voice,  and 
felt  the  redeeming  power  of  his  grace;  had  obtained 
large  views  of  the  efficacy  of  his  blood  to  cleanse 
from  all  sin ;  was  convinced,  beyond  a  peradven- 
ture,  that  he  was  the  only  Saviour,  that  he  had 
come  to  seek  and  to  save  that  which  was  lost,  that 
whosoever  would,  might  have  life  through  his  name. 
In  one  word,  by  the  revelation  of  Jesus  Christ 
Paul  saw  that,  under  the  gospel  dispensation, 
"  neither  circumcision  availed  any  thing,  nor  uncir- 
cumcision,  but  a  new  creature," — that  all  distinc- 
tions of  Greek  and  Jew,  of  learned  and  unlearned, 
clean  and  unclean,  were  of  no  account;  but  that 
Christ  was  all,  and  in  all  to  the  glory  of  God,  the 
Father. 

3.  Nor  is  the  knowledge  of  these  things  confined 
to  Paul  and  the  other  inspired  writers.  By  due 
attention,  we  may  obtain  such  an  acquaintance  with 
them,  as  shall  serve  all  the  purposes  of  piety  and 
usefulness.  Of  this  the  apostle  reminds  the  Ephe- 
sians,  and  all  others,  who  may  have  an  opportunity 
of  perusing  the  sacred  oracles :  "  As  I  wrote  afore, 


THE   EPHESIANS.  117 

in  few  words ;  whereby,  when  ye  read,  ye  may 
understand  my  knowledge  in  the  mystery  of  Christ." 
He  refers  to  what  he  had  written,  in  the  preceding 
part  of  this  epistle ;  which  he  advises  them  to 
examine  and  consider  with  care  and  seriousness, 
in  order  that  they  may,  with  him,  acquire  a  com- 
petent knowledge  of  the  mysterious  love  and  power 
of  Christ,  as  manifested  in  the  work  of  redemption. 
And,  as  "  all  the  Scripture  is  given  by  inspiration 
of  God,  and  as  it  is  profitable  for  doctrine,  reproof, 
and  instruction  in  righteousness,"  is  it  not  greatly 
important  that  we  should  read,  and  use  all  proper 
means  to  understand  it?  If  God  has  given  the 
Bible  as  a  rule  of  faith  and  practice,  we  are  cer- 
tainly bound  to  read  it,  to  study  it,  to  ponder  its 
contents,  that  we  may  learn  our  duty  and  find  the 
way  of  salvation.  All  this  is  plain  and  undeniable. 
And  yet,  how  many  there  are,  even  of  those  who 
profess  to  revere  the  Scripture  as  the  word  of  God, 
who  remain  from  childhood  to  old  age  grossly 
ignorant  of  its  inestimable  instructions.  It  is  too 
commonly  regarded,  as  a  volume  of  inscrutable 
mystery.  But  this  notion,  certainly,  goes  to  im- 
peach the  wisdom  and  goodness  of  God.  If  it  is 
unintelligible,  why  did  he  reveal  it?  And  why 
does  the  Saviour  charge  us  to  search  the  Scriptures, 
and  his  apostles  exhort  us  to  be  doers  of  the  word, 
and  not  hearers  only,  to  "let  the  word  of  Christ 
dwell  in  us  richly,  in  all  wisdom,"  and  speak  of 
these  Scriptures  being  able  to  make  us  wise  unto 
salvation  ?  Certainly,  in  the  judgment  of  God  and 
the  inspired  penmen,  the  Bible  is  intelligible,  so  far, 
at  least,  as  is  necessary  to  all  practical  purposes  of 
life  and  godliness.  True,  it  reveals  a  scheme  of 
salvation  transcendently  great  and  wonderful.  There 
are  things  in  it,  which  at  present,  we  cannot  fully 
comprehend ;  but,  through  grace,  we  can  believe, 
and  adore,  and  wait  for  instruction  at  the  feet  of 


118  EXPOSITION   OP 

celestial  wisdom.  This  has  been  found  practicable 
by  the  pious  in  all  ages.  The  word  of  truth  has 
furnished  the  matter  of  their  song  in  the  house  of 
their  pilgrimage,  has  taught  them  where  to  look  for 
pardoning  mercy  and  saving  grace;  it  has  dispelled 
the  gloom  of  death,  and  poured  upon  the  grave 
some  faint,  but  cheering  rays  of  the  light  of  heaven. 
And  why  may  it  not  do  the  same  for  you?  It  has 
lost  none  of  its  efficacy.  It  is  the  word  of  the 
Lord,  and  abideth  for  ever.  Read  it,  then,  and 
read  it  with  an  honest  and  strong  desire  to  know 
the  mystery  of  Christ;  to  know  his  love,  his  saving 
power,  and  amazing  grace,  the  efficacy  of  his  sacri- 
fice, the  extent,  the  perpetuity  and  glory  of  his 
kingdom:  "Then  shall  ye  know,  if  ye  follow  on  to 
know  the  Lord."     We  proceed, 

4.  To  notice  the  full  developement  of  the  mys- 
tery in  question,  under  the  Christian  dispensation, 
as  is  indicated  in  these  words:  "Which  in  other 
ages  was  not  made  known  unto  the  sons  of  men,  as 
it  is  now  revealed  unto  his  holy  apostles  and  pro- 
phets by  the  Spirit."  In  all  ages  of  the  world, 
anterior  to  the  coming  of  Christ,  there  were  some 
intimations  afforded  to  mankind  respecting  his 
character  and  mediatorial  work;  some  rays  of  hope 
that  a  Redeemer  was  provided,  and  that  he  should 
be  clearly  manifested  in  due  time.  In  these  indi- 
cations of  mercy  there  was  a  wise  and  beautiful 
progression.  Like  the  morning  dawn,  the  Sun  of 
righteousness  arose  upon  the  world  with  a  radiance 
that  grew  brighter  and  brighter  till  the  perfect  day. 
Abraham  knew  more  than  Noah;  David  more  than 
Moses;  Isaiah  and  Daniel,  glowing  with  prophetic 
ardour,  and  touched  with  a  coal  from  the  altar, 
describe  the  mystery  of  God  incarnate,  in  language 
strongly  resembling  that  of  the  Evangelists.  Yet, 
it  was  not  till  the  substance  appeared,  that  all 
shadows  gave  place.      But  v/hen  the  Son  of  God 


THE   EPHESIANS.  119 

had  finished  the  work  which  his  Father  had  given 
him  to  do,  and  had  returned  to  his  native  heavens, 
the  Spirit  came  down,  pursuant  to  his  promise,  to 
guide  tlie  apostles  into  all  truth.  Then,  every  film 
was  removed  from  the  eye  of  faith.  In  Christ 
crucified,  the  power  of  God  and  the  wisdom  of 
God  unto  salvation,  were  seen,  embodied,  the  pro- 
mises and  types  of  all  preceding  dispensations. 
All  men,  every  where  are  commanded  to  repent; 
the  remission  of  sins,  through  the  blood  of  atone- 
ment, is  clearly  taught.  The  apostolic  commission 
is,  "Go  preach  the  gospel  to  every  creature;"  and 
the  gracious  invitation  is  published  to  all  people, 
"Whosoever  will,  let  him  take  the  water  of  life 
freely!"  Thus  was  "the  mystery  of  Christ  re- 
vealed unto  his  holy  apostles  and  prophets,  by  the 
Spirit."  And  what  is  this  mystery,  revealed  to 
the  world,  through  aposdes  and  prophets,  by  the 
Spirit?  Why,  that  the  Gentiles,  i.  e.  persons  of 
all  nations  and  descriptions  may  now,  through 
faith  in  the  Redeemer,  become  interested  in  the 
blessings  of  gospel  salvation.  Glorious  message, 
glad  tidings,  welcome  news  to  all  people!  Are 
you  prepared  to  accept  the  offer,  and  lay  hold  of 
the  hope  set  before  you?  The  message  comes  to 
you  with  an  amazing  amount  of  evidence  that  it  is 
from  God.  It  is  on  the  accumulated  evidence  of 
six  thousand  years  that  the  gospel  puts  forth  its 
claims  to  your  acceptance.  How  can  you  reject  it 
with  impunity  ?  What  excuse  will  you  have  if  you 
die  in  sin,  and  sink  into  the  blackness  of  eternal 
night,  from  the  blaze  of  evangelical  truth  that  beams 
on  your  path-way  to  the  judgment  seat  of  Christ? 
The  darkness  of  the  typical  dispensation  has  passed 
away,  the  true  light  now  shineth;  the  desire  of  the 
Gentiles  is  come;  the  prison  doors  are  thrown  open; 
the  word  of  promise  has  gone  out  into  all  the  world: 
"Whosoever  will,  let  him   take  the  water  of  life 


120  EXPOSITION   OF 

freely."  "  Turn  to  the  strong  hold,  ye  prisoners  of 
hope."  God  waits  to  be  gracious.  Flee  from  the 
wrath  to  come — lay  hold  on  eternal  life. 


LECTURE  XIII. 

THE  UNSEARCHABLE  RICHES  OF  CHRIST. 

Ephesians,  in.  7 — 11. — Whereof  I  was  made  a  minister,  ac- 
cording to  the  gift  of  the  grace  of  God  given  unto  me  by 
the  effectual  working  of  his  power:  Unto  me,  who  am  less 
than  the  least  of  all  saints,  is  this  grace  given,  that  I 
should  preach  among  the  Gentiles  the  unsearchable  riches 
of  Christ;  and  to  make  all  men  see  what  is  the  fellowship 
of  the  mystery,  which  from  the  beginning  of  the  world 
hath  been  hid  in  God,  who  created  all  things  by  Jesus 
Christ :  to  the  intent  that  now  unto  the  principalities  and 
powers  in  heavenly  places  might  be  known  by  the  Church 
the  manifold  wisdom  of  God,  according  to  the  eternal  pur- 
pose which  he  purposed  in  Christ  Jesus  our  Lord. 

The  word  whereof^  with  which  our  text  begins, 
manifestly  refers  to  the  word  gospel  in  the  close  of 
the  preceding  verse.  Of  this  gospel,  Paul  informs 
us  that  he  was  made  a  minister  by  the  grace  of 
God  and  the  effectual  operation  of  divine  power. 
This  he  mentions,  not  in  a  way  of  boasting,  but  to 
magnify  his  office,  and  to  bespeak  due  attention  to 
his  public  ministrations.  His  design  is  to  show 
that  he  did  not  rush  into  the  ministry  uncalled  or 
unfurnished  for  the  work.  He  was  apprehended  of 
Christ  for  this  very  purpose,  and  was  so  powerfully 
inclined  to  the  service,  so  eminently  and  remark- 
ably qualified  for  it,  that  his  duty  in  undertaking  it 
was  plain  and  pressing.  Constrained  by  the  love, 
and  urged  by  the  authority  of  the  Redeemer,  he 
yielded  prompt  and  cordial  obedience  to  the  heaven- 
ly vision.  It  must  have  been  a  clear  view  of  the 
truth  and  importance  of  Christianity,  accompanied 


THE    EPHESIANS.  121 

by  a  strong  sense  of  the  obligation  which  he  was 
under  to  devote  himself  to  its  defence  and  propagation 
that  drew  from  him  that  impassioned  exclamation, 
"  Woe  is  unto  me,  if  I  preach  not  the  gospel !" 
1  Cor.  ix.  16.  His  consciousness  of  having  been 
divinely  designated  to  the  ministerial  office  must 
have  contributed  largely  to  support  him  amidst  the 
sore  tribulations  attendant  on  its  sacred  functions; 
while  his  luminous  views  of  truth  and  duty  rendered 
him  extensively  useful  as  a  labourer  in  the  Lord's 
vineyard.  And  it  is  highly  desirable  that  every 
preacher  of  the  gospel  should  be  able  to  say,  with 
Paul,  "  I  was  made  a  minister  according  to  the  gift 
of  the  grace  of  God,  given  unto  me  by  the  effectual 
working  of  his  power."  It  is  not,  indeed,  to  be 
expected  that  a  man's  call  to  the  Christian  ministry 
in  our  time,  shall  be  marked  by  such  palpable  and 
irresistible  evidence  as  attended  that  of  the  apostles 
and  evangelisis;  yet  that  all  those  whom  Christ 
sends  forth  to  preach  his  gospel,  and  dispense  the 
memorials  of  his  love,  are  made  ministers  by  the 
grace  of  God  and  a  divine  operation  on  their  hearts, 
is  a  truth  which  cannot,  I  think,  on  scriptural 
ground,  be  called  in  question.  Some,  it  is  to  be 
feared,  engage  in  this  work  who  are  not  called  of 
God,  as  was  Aaron;  and  the  preaching  of  such 
may,  in  some  instances,  be  blessed  to  the  salvation 
of  souls;  for  God  often  owns  his  truth,  and  makes 
it  efficacious,  even  when  spoken  by  persons  who 
neither  love  it  themselves,  nor  are  commissioned  to 
propagate  it.  We  must  also  admit,  that  some  who 
began  to  preach  from  wrong  motives,  and  without 
any  experimental  acquaintance  with  true  religion, 
have  been  afterwards  renewed  by  divine  grace,  and 
made  faithful  labourers  in  the  gospel  harvest.  Yet, 
unquestionably,  the  sacred  oflice  ought  not  to  be 
rashly  assumed ;  nor  should  any  person  be  invest- 
ed with  it  who  does  not  possess  hopeful  pietv,  con- 
11 


122  EXPOSITION   OF 

nected  with  a  good  education  and  "  aptness  to 
teach."  If  "  the  blind  lead  the  blind,"  it  is  not 
difficult  to  foresee  the  probable  consequence.  A 
man  may  preach  the  gospel  because  it  is  a  reputa- 
ble business,  or  because  it  will  furnish  him  with 
the  means  of  subsistence;  and,  with  no  higher 
views  than  these,  may  acquit  himself  to  the  general 
satisfaction  of  his  fellow  mortals:  but  if  he  does  not 
relish  the  work  for  the  truth's  sake;  if  he  does  not 
feel  the  love  of  Christ  constraining  him,  he  cannot 
rationally  calculate  on  much  happiness,  nor  on  any 
great  degree  of  success.  There  must  be  an  intoler- 
able awkwardness  in  a  man's  being  engaged  in  an 
employment  which  does  not  suit  his  taste.  Every 
minister  of  the  gospel  is  professedly  and  peculiarly 
the  servant  of  Jesus  Christ.  But  to  serve  a  master 
whom  one  does  not  love  and  repose  confidence  in, 
is  the  veriest  drudgery  that  can  be  named.  Nor  is 
it  probable  that  Christ  would,  to  any  considerable 
extent,  employ  in  the  advancement  of  his  kingdom 
the  services  of  a  man  who  does  not  love  that  king- 
dom, or  prefer  its  prosperity  to  all  earthly  and 
selfish  considerations.  But  on  the  other  hand,  the 
man  who  is  made  a  minister  by  the  grace  and  effec- 
tual operation  of  God  upon  his  heart,  will  have  the 
satisfaction  to  know  that  he  is  engaged  in  the  work 
assigned  him  by  his  Maker  and  Redeemer.  To 
him  it  will  therefore  be  a  pleasant  work.  He  will 
be  in  his  chosen  element  while  employed  in  the 
ministry  of  the  word.  The  love  of  the  Master 
whom  he  serves  will  make  his  yoke  easy  and  his 
burden  light.  And  M^hatever  may  be  his  visible 
success,  he  will  lay  all  his  gifts,  graces  and  acquire- 
ments at  the  feet  of  Jesus ;  and  though  he  may,  as 
Mr.  Whitefield  once  observed,  "  be  weary  in  the 
Lord's  service,  yet  he  will  never  be  weary  of  it." 
And  as  ministers  ought  to  be  pious  and  faithful,  so 
we  should  regard  those  who  appear  to  be  such,  as 


THE   EPHESIANS.  128 

the  messengers  of  Christ,  and  receive  the  gospel 
which  they  preach  as  the  word  of  Him  who  liveth 
and  abideth  for  ever.  And  remember,  that  the 
only  true  and  legitimate  end  of  preaching  and  hearing 
the  gospel  is,  that  we  may  all  repent,  and  believe, 
and  be  saved,  to  the  praise  of  glorious  grace:  "Let 
a  man  so  account  of  us  as  of  the  ministers  of 
Christ,  and  stewards  of  the  mysteries  of  God:" 
1  Cor.  iv.  1.  "Be  ye  doers  of  the  word,  and  not 
hearers  only,  deceiving  your  own  selves:"  Jas. 
i.  22. 

In  the  next  verse  of  the  text  we  have  Paul's 
views  of  the  Christian  ministry,  together  with  a 
strong  expression  of  the  sense  which  he  entertained 
of  his  own  unworthiness  of  that  high  and  holy  office. 

"  Unto  me,  who  am  less  than  the  least  of  all 
saints,  is  this  grace  given,  that  I  should  preach 
among  the  Gentiles  the  unsearchable  riches  of 
Christ."  Here  is  an  instance  of  genuine  and  un- 
affected humility.  Paul  was  an  eloquent  and  beau- 
tiful writer,  yet  we  find  him,  in  this  instance,  com- 
mitting a  solecism  in  language  for  no  other  purpose, 
it  would  seem,  than  to  invent  a  phrase  which 
should  express,  with  peculiar  emphasis,  the  pro- 
found sense  he  had  of  his  unworthiness  of  the 
honourable  service  to  which  the  Redeemer  had 
called  him.  "  Less  than  the  least"  is  what  gram- 
marians call  a  comparative  formed  from  the  super- 
lative degree  of  the  adjective  little — a  departure 
from  the  obvious  principles  of  language,  which 
cannot,  with  the  least  colour  of  reason,  be  imputed 
either  to  the  ignorance  or  negligence  of  one  who 
was  writing  for  the  sacred  canon,  under  the  inspi- 
ration of  God.  Viewing  the  gospel  ministry  as  the 
most  exalted  and  desirable  office  with  which  a  man 
can  be  invested  in  the  present  world;  and  recollect- 
ing, with  shame  and  self-abasement,  his  pride,  his 
unbelief,  and  malicious  designs  against  the  glorious 


124  EXPOSITION   OF 

Saviour  and  his  unoffending  disciples,  he  falls  in 
the  dust  at  the  throne  of  mercy,  and  from  the  ful- 
ness of  a  heart  overwhelmed  with  a  sense  of  obli- 
gation, he  exclaims,  "  Unto  me,  who  am  less  than 
the  least  of  all  saints,  is  this  grace  given !"  And 
without  doubt  a  Christian  should  be  humble;  a 
Christian  minister  should  be  so  in  an  eminent  and 
exemplary  degree.  Humility  is  the  basis  of  the 
Christian  character;  and  it  will  always  be  found  in 
company  with  faith  and  hope  in  Christ.  But  Paul 
was  a  star  of  the  first  magnitude;  his  humility, 
like  his  other  religious  attainments,  w^as  uncommon- 
ly great;  and  iew,  if  any  of  us,  can  adopt  his  lan- 
guage on  this  subject.  It  is  probably  too  strong 
for  our  feelings ;  and  in  our  confessions,  as  well  as 
petitions  at  the  throne  of  grace,  we  should  endea- 
vour  to  use  expressions  that  shall,  according  to  our 
best  judgment,  convey  the  real  state  of  our  views 
and  desires.  "  Less  than  the  least  of  all  saints." 
Observe,  here,  Paul,  in  his  humble  confessions  of 
his  own  insignificance,  does  not  deny  what  God 
had  done  for  his  soul.  He  was  a  saint,  a  subject 
of  redeeming  grace.  The  Lord  had  given  him  a 
new  heart  and  a  right  spirit,  a  penitent  heart  and  a 
spirit  of  meekness;  had  set  his  seal  upon  him,  and 
placed  him  among  his  children;  he  was  of  the 
household  of  faith,  and  of  the  family  of  God.  This 
he  could  not,  would  not,  durst  not  deny.  But  in 
that  blessed  family  he  was  resolved  to  occupy  the 
lowest  place.  This  is  well  enough.  The  lowly  and 
the  contrite  ones  will  not  be  overlooked  or  forgot- 
ten by  their  heavenly  Father.  "  He  that  humbleth 
himself  shall  be  exalted."  Remember  it,  believer, 
when  you  get  such  views  of  your  vileness  as  in- 
cline you  to  doubt  whether  you  have  any  part  or 
lot  in  the  great  salvation.  Your  very  sense  of  sin 
is  a  favourable  symptom.  It  is  the  work  of  the 
Spirit,  acknowledge  it;   give   God  thanks  for   it  | 


THE   EPHESIANS.  125 

and  confide,  not  only  in  his  mercy,  but  in  his  truth 
and  faithfulness:  for,  "that  good  work  which  he 
hath  begun  in  you,  he  will  perform  till  the  day  of 
Jesus  Christ." 

"  To  preach  among  the  Gentiles  the  unsearch- 
able riches  of  Christ."  Here  is  the  definite  and 
appropriate  business  of  a  gospel  minister.  Paul's 
ministerial  duty  lay  chiefly  among  the  Gentiles. 
That  of  the  ordinary  minister  lies  wherever,  and 
among  what  people  soever  the  providence  of  God 
may  place  him.  In  all  places,  and  among  all  peo- 
ple, the  work  is  one  and  the  same.  It  consists  in 
"preaching  the  unsearchable  riches  of  Christ." 
What  are  these  riches?  The  word  unsearchable 
premonishes  us,  that  we  can  neither  comprehend 
them  fully  in  our  own  minds,  nor  exhibit  them  to 
others  in  their  pure  and  proper  colours.  Yet  as 
they  are  to  be  preached,  they  are  certainly  capable 
of  being  known,  to  a  certain  extent,  and  of  being 
loved  and  approved.  "  The  Greek  word,  trans- 
lated  unsearchable,  says  a  learned  commentator*  is 
exceedingly  well  chosen  here.  It  refers  to  the  foot- 
steps of  God,  the  plans  he  had  formed,  tiie  dispen- 
sations which  he  had  published,  and  the  innumer- 
able providences  which  he  had  combined  to  pre- 
pare, mature  and  bring  to  full  effect  and  view,  his 
gracious  designs  in  the  salvation  of  a  ruined  w^orld, 
by  the  incarnation,  passion,  death  and  resurrection 
of  his  only  begotten  Son.  There  were  in  these 
schemes  and  providences  such  riches,  such  an  abun- 
dance, such  a  variety,  as  could  not  be  comprehended 
by  the  capacious  and  inspired  mind  of  the  aposde 
Paul."  But  this  view  of  the  subject  is  too  general 
and  extended  to  be  considered  to  advantage,  within 
the  limits  to  which  we  must  confine  ourselves  in 
this  article  of  discourse.     By  the  riches  of  Christ, 

*  Dr.  Adam  Clarke. 
11* 


126  EXPOSITION   OF 

the  apostle,  I  suppose,  intends  his  personal  excel- 
lence, his  sufferings  and  death,  his  exaltation,  infi- 
nite fulness,  and  all-sufficiency  for  the  eternal  sal- 
vation of  all  ranks  and  descriptions  of  sinners. 
His  person  is  divine  and  transcendently  glorious. 
The  sacrifice  of  his  blood  is  the  propitiation  for  the 
sin  of  the  world.  By  his  exaltation  in  the  human 
nature,  which  he  assumed,  he  is  become  head  over 
all  things  to  the  Church  ;  he  reigns  in  the  highest 
heavens,  to  give  repentance  and  the  remission  of 
sins  to  as  many  as  shall  trust  and  obey  him. 
"He  rules  the  world  with  truth  and  grace."  "It 
hath  pleased  the  Father,  that  in  him,  all  fulness 
should  dwell ;"  and  that  fulness  is  inexhaustible; 
for  he  is  the  same  yesterday,  to-day,  and  for  ever, 
A  condemned  and  ruined  world  is  yet  spared,  and 
permitted  to  hear  the  tidings  of  grace  and  forgive- 
ness, in  consequence  of  his  mediation.  Every 
descendant  of  Adam  is  completely  at  his  disposal. 
All  power  is  his,  to  save,  and  to  destroy.  He  mag- 
nified the  law  of  Jehovah,  satisfied  its  demands, 
secured  the  rights  of  the  divine  government,  and 
made  his  soul  an  offering  for  sin  ;  and  as  his  reward, 
or  as  the  pleasant  fruits  of  his  mighty  acts  and 
amazing  sufferings,  he  is  to  see  of  the  travail  of  his 
soul,  and  be  satisfied;  is  to  judge  the  quick  and  the 
dead ;  and  is  for  ever  to  settle  the  destinies  of  all 
men  and  angels.  And,  while  possessed  of  this 
immense  and  matchless  power,  he  tells  the  world, 
in  the  volume  of  his  truth,  "That  he  came  to  seek 
and  to  save  that  which  was  lost;"  and  to  be  the 
author  of  eternal  redemption  to  all  them  that  obey 
him.  His  promises  are  exceeding  great  and  pre- 
cious— "Come  unto  me  all  ye  that  labour  and  are 
heavy  laden,  and  I  will  give  you  rest; — Him  that 
cometh  unto  me,  I  will  in  no  wise  cast  out; — If 
any  man  hear  my  voice,  and  open  the  door,  I  will 
come  in  to  him,  and  sup  with  him,  and  he  with 


THE  EPHESIANS.  127 

me."  The  Son  of  man  came,  not  to  destroy  the 
world,  but  that  the  world,  through  him,  might  have 
life."  And,  as  our  warrant  to  believe  and  trust 
him,  the  sacred  historians  and  all  the  inspired  pen- 
men assure  us,  as  with  one  voice,  that  during  his 
public  ministry  here  on  earth,  he  performed  such 
works  of  power  and  grace  as  confessedly  sur- 
passed all  created  skill  and  agency ;  that  he  arose 
from  the  dead  agreeably  to  his  own  declaration ; 
that  he  communicated  miraculous  powers  to  his 
apostles ;  that  he  ascended  to  heaven  in  a  cloud, 
that,  about  ten  days  after  his  ascension,  the  Spirit 
descended,  pursuant  to  his  promise,  on  the  multi- 
tude assembled  at  Jerusalem ;  that  he  saved  many 
of  the  chief  of  sinners,  among  whom  the  author  of 
our  text  reckons  himself  a  remarkable  instance; 
and,  in  a  word,  "  that  he  is  able  to  save,  to  the 
uttermost,  all  that  come  to  God  by  him." 

Let  this  suffice  as  an  outline  of  the  rich  truths 
and  inestimable  blessings,  which  the  minister  of  the 
gospel  is  to  preach;  that  is,  to  exhibit,  illustrate, 
and  press  upon  the  faith  and  serious  regard  of  his 
hearers  ;  and  if  these  doctrines  fail  to  affect,  to  im- 
prove and  turn  mankind  from  darkness  to  light,  and 
from  the  power  of  sin  unto  God  ;  if  these  do  not 
awaken  men  to  a  sense  of  their  sin,  and  a  concern 
for  their  salvation;  if  these  provisions  of  mercy, 
love,  truth,  and  grace,  in  sweet  accord,  do  not  com- 
mand attention,  and  persuade  sinners  to  renounce 
their  evil  ways  and  return  to  him  who  made  them, 
for  shelter  and  everlasting  life,  no  other  means  can 
be  of  any  avail.  Heaven  has  no  other  scheme  to 
propose  for  the  recovery  of  fallen  man,  but  that 
which  is  founded  on  the  sacrifice  and  righteousness 
of  Christ.  Here  then,  the  preacher  is  to  take  his 
stand;  here  he  is  to  abide  at  his  peril.  Though 
the  heathen  rage  and  the  people  imagine  a  vain 
thing;  though  the  Jews   require  a  sign,  and  the 


128  EXPOSITION  OP 

Greeks  seek  after  wisdom,  the  gospel  minister, 
standing  in  view  of  the  cross,  is  to  cry  continually, 
"  Behold  the  Lamb  of  God,  which  taketh  away  the 
sin  of  the  world !"  Nor  let  him  fear  that  this  style 
of  preaching  shall  be  without  effect.  To  them  that 
are  called,  and  to  all  that  believe,  it  is  the  power  of 
God  unto  salvation. 

"  And  to  make  all  men  see  what  is  the  fellow- 
ship of  the  mystery,  which,  from  the  beginning  of 
the  world,  hath  been  hid  in  God,  who  created  all 
things  by  Jesus  Christ." 

In  this  verse,  the  apostle  seems  to  refer  to  the 
harmonizing  influence  of  Christianity:  that  is,  its 
effect  in  breaking  down  the  middle  wall  of  parti- 
tion between  Jews  and  Gentiles,  On  this  subject, 
some  remarks  were  made  in  a  preceding  lecture : 
we  shall  not  detain  you  long  upon  it  in  this.  By 
"  the  fellowship  of  the  mystery,"  is  evidently  meant, 
the  communion  which  believers  of  all  nations  have 
in  the  plan  of  salvation  revealed  in  the  gospel. 
And  to  make  all  men  see  and  acknowledge  this,  as 
one  distinguishing  excellence  of  the  Christian  dis- 
pensation, was  an  object  which  our  apostle  kept 
prominently  in  view  while  preaching  the  unsearch- 
able riches  of  Christ.  This  delightful  fellowship, 
this  essential  unity  of  faith,  hope,  and  charity,  this 
unison  of  sympathy,  interest  and  expectations, 
through  the  common  Redeemer,  had  been  hid  in 
God  from  the  beginning  of  the  world.  That  is,  it 
had  not  been  clearly  revealed,  nor  fully  understood, 
even  by  pious  men  who  lived  before  the  Christian 
era.  But  now  that  it  is  revealed,  it  is  remarkable 
and  worthy  of  all  acceptation.  It  is  a  feature  of 
our  holy  religion  which  strongly  indicates  its  divine 
origin.  Take  real  Christians,  wheresoever  you  can 
find  them,  bring  them  together  from  the  four  quar- 
ters of  the  globe,  give  them  a  common  language,  let 
them  converse  on  religious  subjects,  and  you  shall 


THE   EPHESIANS.  129 

find  their  views  and  feelings,  their  hopes  and  fears, 
their  joys  and  sorrows,  substantially  harmonizing. 
Let  them  hear  a  sermon  on  the  riches  of  Christ, 
and  they  will  be  edified.  Allow  them  an  opportu- 
nity, and  if  not  shackled  by  sectarian  views  and 
habits,  they  will  commune  together  on  the  symbols 
of  his  body  and  blood.  The  reason  is,  they  have 
been  all  taught  of  God;  they  are  one  spirit,  and 
that  is  the  Spirit  of  Christ ;  are  governed  by  one 
law,  and  that  is  the  law  of  love. 

The  last  clause  of  this  verse,  as  it  seems  to  be 
introduced  incidentally  and  without  any  very  inti- 
mate connection  with  the  main  subject,  we  shall 
pass  over,  after  making  upon  it  a  single  remark. 
Whether  we  understand  the  creation  of  all  things 
'here  ascribed  to  Jesus  Christ,  as  meaning  all  things 
material  or  all  things  spiritual,  it  obviously  involves 
the  doctrine  of  his  true  and  proper  Divinity;  for 
creative  power  is  an  incommunicable  attribute  of 
Jehovah,  and,  therefore,  cannot  be  delegated  to  any 
subordinate  agent  or  created  being. 

"  To  the  intent  that,  now,  unto  the  principalities 
and  powers  in  heavenly  places,  might  be  known  by 
the  Church,  the  manifold  wisdom  of  God;  accordr 
ing  to  the  eternal  purpose  which  he  purposed  in 
Christ  Jesus  our  Lord." 

Three  inferences  will  close  our  lecture : 

1.  Let  candidates  for  the  ministry  see  to  it,  care- 
fully, that  they  are  made  ministers  by  the  effectual 
working  of  God's  gracious  power.  This  is  your 
only  security  for  usefulness  and  comfort.  To  en- 
gage in  this  service  uncalled,  is  fearful  presumption. 
All  good  men  are  not  designed  to  be  preachers  of 
the  gospel. 

2.  Education  societies,  and  the  judicatories  of  the 
Church  should  scrupulously  guard  against  the  intro- 
duction of  irreligious  and  uncalled  men  unto  the 
sacred  office.     The  temptation  to  laxity  on  this 


130  EXPOSITION   OF 

point  is  very  great,  because  of  the  loud  and  pressing 
demand  for  labourers  in  the  Lord's  vineyard. 

3.  But,  on  the  other  hand,  let  us  not  suppose  for 
a  moment  that  intellect  and  mental  culture  may  be 
safely  dispensed  with.  The  work  of  the  ministry 
is  great  and  arduous,  and  calls  for  the  best  talents 
consecrated  by  ardent  piety  and  unwavering  faith 
in  God  the  Saviour. 


LECTURE  XIV. 

PAUL'S  PRAYER  FOR  THE  EPHESIAN  CHRISTIANS. 

Ephesians,  III.  12 — 21. — In  whom  we  have  boldness  and 
access  with  confidence  by  the  faith  of  him :  wherefore  I 
desire  that  ye  faint  not  at  my  tribulations  for  you,  which  is 
your  glory.  For  this  cause  I  bow  my  knees  unto  the  Fa- 
ther of  our  Lord  Jesus  Christ,  of  whom  the  whole  family  in 
heaven  and  earth  is  named ;  that  he  would  grant  you.  ac- 
cording to  the  riches  of  his  glory,  to  be  strengthened  with 
might  by  his  Spirit  in  the  inner  man  ;  that  Christ  may  dwell 
in  your  hearts  by  faith  ;  that  ye,  being  rooted  and  grounded 
in  love,  may  be  able  to  comprehend  with  all  saints  what 
is  the  breadth,  and  length,  and  depth,  and  height;  and  to 
know  the  love  of  Christ,  which  passeth  knowledge,  that 
ye  might  be  filled  with  all  the  fullness  of  God.  Now  unto 
him  that  is  able  to  do  exceeding  abundantly  above  all  that 
we  ask  or  think,  according  to  the  power  that  worketh  in 
us,  unto  Him  be  glory  in  the  Church  by  Christ  Jesus 
throughout  all  ages,  world  without  end.     Amen. 

In  a  former  lecture  we  had  occasion  to  observe 
Paul's  disposition  to  make  the  best  of  the  situation 
in  which  Providence  had  placed  him,  by  writing 
for  the  edification  of  those  whom  he  was  not  per- 
mitted to  visit  in  person.  We  are  here  called  upon 
to  notice  the  same  disposition  manifested  by  his 
fervent  intercessions  on  behalf  of  his  beloved  Ephe- 
sian  converts  to  the  faith  of  the  gospel.  His  suffer- 
ings and  privations  he  considered  as  owing,  in  part 
at  least,  to  his  zeal  for  their  good  ;  yet,  so  far  from 


THE  EPHESIANS.  131 

courting  their  sympathies,  as  he  might  have  done 
by  describing  the  sorrows  and  hardships  which  he 
endured  in  their  service,  and  for  the  honour  of 
Christ,  he  exhorts  them  not  to  faint  or  be  discour- 
aged at  his  sufferings  in  the  good  cause.  His  im- 
prisonment and  its  attendant  evils,  patiently  and 
joyfully  endured  by  him,  was  calculated  rather  to 
afford  them  an  occasion  of  glorying  in  the  cross, 
as  it  furnished  evidence  that  a  religion  which  pre- 
pared the  mind  to  make  such  sacrifices  as  he  had. 
made,  and  which  sustained  the  soul  in  such  trials 
as  he  had  experienced  without  murmuring  or  com- 
plaint, must  be  of  heavenly  origin,  and  worthy  to 
be  professed  and  adhered  to  at  the  risk  of  all  other 
possessions  and  enjoyments.  This  I  take  to  be  the 
import  of  his  language  in  the  second  verse  of  our 
context:  "Wherefore  I  desire  that  ye  faint  not  at 
my  tribulations  for  you,  which  is  your  glory." 

We  have  before  us  one  of  the  most  interesting 
and  instructive  instances  of  intercessory  prayer  that 
is  to  be  found  in  sacred  Scripture.  By  intercessory 
prayer  is  meant,  the  asking  of  blessings  for  our  fel- 
low men.  This  of  Paul  for  the  Ephesians  is  in- 
structive, not  only  as  it  warrants  us  to  pray  for 
others  in  like  manner,  but  as  it  teaches  us  the 
ground  on  which  we  are  to  draw  near  to  God  in 
this  solemn  duty,  and  indicates  the  nature  and  mag- 
nitude of  the  benefits  we  may  expect  at  his  hand 
for  ourselves  and  those  whose  case  we  bear  on  our 
hearts  before  the  throne  of  grace.  Let  us  give  se- 
rious attention  to  the  subject;  and  may  the  Lord 
dispel  our  darkness,  raise  our  views,  and  give  us 
understanding  in  all  things. 

The  first  particular  that  claims  our  notice,  is  the 
medium  of  our  approach  unto  the  Father  of  mer- 
cies in  prayer:  that  is,  by  faith  in  our  Lord  Jesus 
Christ,  as  is  clearly  taught  in  these  words,  "  In 
whom  we  have  boldness  and  access,  with  confi- 


132  EXPOSITION   OF 

dence,  by  the  faith  of  him."  The  relative  whom 
has  for  its  antecedent,  Christ  Jesus,  in  the  preceding 
verse.  In  him,  or  through  his  mediation  it  is  that 
sinners  of  the  human  family  have  access  into  the 
presence  of  the  Holy  One  of  Israel.  Nor  is  there 
any  other  way.  In  reply  to  the  complaint  of  Tho- 
mas, John  xiv.  5,  6,  "Lord  we  know  not  whither 
thou  goest;  and  how  can  we  know  the  way?"  the 
Saviour  says,  "  I  am  the  way  and  the  truth  and  the 
life;  no  man  cometh  unto  the  Father  but  by  me." 
This  declaration  is  positive  and  unequivocal,  admit- 
ting of  no  dispute  with  those  who  acknowledge  the 
authority  of  him  who  uttered  it.  A  holy  God  can 
have  no  intercourse  with  unholy  creatures,  except 
through  a  Mediator.  The  purity  of  his  nature  for- 
bids it ;  and  he  has  admonished  us,  in  his  word, 
not  to  expect  it.  They,  therefore,  who  reject  the 
mediation  of  Christ,  and  who,  so  far  as  they  ac- 
knowledge God  at  ail,  rush  into  his  presence  in 
their  own  name,  pleading  their  own  merits,  and 
preferring  their  claims  to  divine  favour,  have  neither 
reason  nor  revelation  to  warrant  their  hope  that  he 
will  either  accept  their  worship  or  pardon  their 
sins.  Let  them  look  well  to  this  matter ;  and  con- 
sider, betimes,  the  folly,  the  madness,  the  extreme 
wickedness  of  jeoparding  their  souls  from  pride  and 
a  vainglorious  confidence  in  the  flesh.  "  He  that 
hateth  me,  hateth  my  Father  also."  John  xv.  23. 
But  the  Christian,  by  faith  in  the  Redeemer,  has 
not  only  access  into  the  presence  chamber  of  the 
glorious  King  of  heaven  and  earth,  but  great  free- 
dom and  filial  confidence  in  presenting  supplica- 
tions, intercessions  and  thanksgivings  at  the  throne 
of  grace,  in  the  name  of  the  Lord  Jesus.  Such 
honour  have  all  they  who  worship  God  in  spirit 
and  in  truth,  offering  to  him  their  desires  for  things 
agreeable  to  his  will,  with  confession  of  their  sins 
and  thankful  acknowledgment  of  his  mercies  throusfh 


THE  EPHESIANS.  133 

him  who  is  the  way  to  the  Father,  and  the  divinely- 
constituted  channel  through  which  all  blessings  flow 
to  sinful  man.  Improve  this  inestimable  privilege, 
then,  believer.  It  has  been  provided  for  you  at 
amazing  expense;  and  had  it  not  been  provided  by 
free  grace,  you  had  remained  for  ever  shut  out  from 
the  light  of  hope  and  the  joys  of  heaven.  But  you 
are  brought  nigh  by  the  blood  of  sprinkling.  Abide 
in  your  place.  Cultivate  fellowship  with  the  Fa- 
ther and  with  his  Son  Jesus  Christ,  through  the 
indwelling  of  the  eternal  Spirit  helping  your  infirm- 
ities. The  shadow  of  the  Almighty  is  the  place 
of  peace  and  safety.  Here  temptation  will  lose  its 
power,  and  Satan  flee  from  you.  Here  you  may 
feed  on  hidden  manna,  and  grow  in  grace  till  you 
attain  to  the  stature  of  a  perfect  man  in  Christ. 
Ask,  and  you  shall  receive  blessings  for  yourself, 
for  your  friends,  for  your  enemies,  and  for  the 
Church  of  God. 

Observe,  in  the  next  place,  the  humble  attitude 
which  Paul  assumes  in  his  intercessions:  "I  bow 
my  knees  unto  the  Father  of  our  Lord  Jesus  Christ." 
From  this  and  similar  instances  recorded  of  the  apos- 
tles and  primitive  Christians,  some  infer  that  we 
should  always  kneel  in  prayer.  But  while  we 
admit  that  this  posture  is  suitable  and  becoming, 
when  it  can  be  observed  with  comfort  and  conve- 
nience, we  do  not  regard  it  as  at  all  essential  to  the 
acceptable  performance  of  our  devoional  exercises. 
In  the  closet,  and  in  the  family,  it  may  usually  be 
observed,  and  is  preferred  by  many,  if  not  most  of 
our  denomination.  But  in  public  assemblies,  as 
they  are  frequently  situated  in  buildings  not  con- 
structed for  the  purpose,  or,  as  is  extensively  the 
case  in  many  parts  of  our  country,  in  the  open  air, 
and  on  the  damp  ground,  kneelirg  would  be  very 
awkward  and  inconvenient.  Besides,  it  is  well 
known  that  persons  in  sickness,  or  under  the  in- 
12 


134  EXPOSITION  OP 

firmities  of  old  age,  in  some  cases,  cannot  take  the 
attitude  in  question.  That  pious  people  in  ancient 
times  generally  used  either  kneeling  or  prostration, 
is  highly  probable.  But  the  posture  is  a  mere  cir- 
cumstance that  does  not  affect  the  sincerity  or  the 
acceptableness  of  prayer.  I  know  no  instance  of 
prayer  more  humble  or  more  acceptable  than  that 
of  the  publican,  (Luke,  xviii.  13,)  who  said,  stand- 
ing afar  off,  "  God  be  merciful  to  me  a  sinner !" 
Yet  let  me  not  be  understood  to  condemn  the  kneel- 
ing posture,  or  to  find  any  fault  with  those  who 
ordinarily  use  it.  My  remarks  are  only  intended 
to  show  that  no  particular  attitude  is  essential  to 
the  right  performance  of  the  duty  of  prayer.  A 
reverential  posture  is  seeml}'^;  sitting,  when  nature 
does  not  require  it,  is  perhaps  exceptionable  in  this 
respect.  In  my  view,  and  I  am  not  aware  that  the 
word  of  God  has  decided  otherwise,  standing  is  as 
expressive  of  reverence  as  either  kneeling  or  pros- 
tration; but  "let  every  one  be  fully  persuaded  in 
his  own  mind." 

"  The  Father  of  our  Lord  Jesus  Christ."  What 
an  inviting  and  attractive  view  these  words  give  us 
of  the  great  and  glorious  object  of  our  worship ! 
He  is  the  Father  of  our  Lord  Jesus  Christ.  Jesus 
Christ  is  his  only  begotten  ;  his  elect,  in  whom  he 
delighteth,  whom  he  regardeth  with  infinite  and 
unceasing  complacency,  and  for  whose  sake  he  is 
ready  to  bestow  eternal  life  and  blessedness  upon 
the  chief  of  sinners.  But,  if  we  are  true  believers, 
Jesus  Christ  is  our  Lord  not  only,  he  is  bone  of  our 
bone,  and  flesh  of  our  flesh.  "  They  that  are  joined 
to  the  Lord  are  one  spirit."  Nor  is  this  all ;  Jesus 
Christ  is  our  Redeemer.  He  has  procured  our 
release  from  the  curse  of  the  law — has  paid  the 
ransom  for  our  souls — regards  us  as  his  friends — 
has  given  us  the  memorials  of  his  love,  and  is  gone 
to  heaven  to  guard  our  interests,  and  to  prepare  a 


THE  EPHESIANS.  135 

place  for  us.  What  a  near  and  endearing  relation, 
then,  do  you  sustain,  believer,  to  the  infinite  and 
all-sufficient  Jehovah  !  He  who  is  the  Father  of 
our  Lord  Jesus  Christ  by  an  ineffable  oneness  of 
nature  and  essence,  has  been  pleased  to  make  you 
his  child  by  regenerating  you,  and  adopting  you 
into  his  holy  and  blessed  family !  On  this  great 
and  happy  family  God  has,  through  the  merits  of 
our  Lord  Jesus  Christ,  put  his  name;  and  hence 
they  are  called  "the  sons  and  daughters  of  the 
Lord  Almighty."  The  perfect  security  of  every 
member  of  the  family  lies  in  such  exceeding  great 
and  precious  promises  as  the  following :  "  None 
can  pluck  them  out  of  my  Father's  hand ;  He  hath 
said,  I  will  never  leave  thee,  nor  forsake  thee  ;  I 
will  be  their  God,  and  they  shall  be  my  people." 

With  such  clear  and  comfortable  views  of  the 
way  of  access  to  God,  and  of  the  confidence  and 
freedom  which  he  allows  his  children  to  exercise 
in  prayer,  the  apostle  draws  near  the  mercy-seat, 
and  solicits,  in  behalf  of  the  believers  in  Ephesus, 

First,  "  That  God  would  grant  them,  according 
to  the  riches  of  his  glory,  to  be  strengthened  with 
might  by  his  Spirit  in  the  inner  man."  The  dis- 
tinction of  body  and  soul,  of  flesh  and  spirit,  of 
visible  circumstances  and  mental  felicity,  is  con- 
stantly kept  up  in  the  sacred  writings.  The  Chris- 
tian, like  other  individuals  of  the  same  species,  is 
composed  of  a  material  body  and  an  intellectual 
principle — a  clay  tenement,  occupied  by  a  spiritual 
tenant — an  outer  and  an  inner  man.  Of  these,  the 
latter  is  by  far  the  more  important.  The  health, 
the  ease,  and  the  vigour  of  the  former  is,  other 
things  being  equal,  desirable.  But  the  good  estate 
of  the  one  does  not  involve  that  of  the  other.  The 
body  may  be  in  high  health  and  fare  sumptuously, 
while  the  soul  is  sickly  and  ready  to  perish  for 
want  of  the  bread  of  life.     On  the  other  hand,  the 


136 


EXPOSITION  OF 


soul  may  be  serene,  or  even  triumphant,  while  the 
clay  tabernacle  is  emaciated  with  disease,  or  ready 
to  fall  before  the  rude  shocks  of  adversity.  In  the 
Christian  warfare,  the  foes  within  are  more  nu- 
merous, subtle,  and  dangerous  than  those  that  are 
without.  The  consecrated  warrior  must,  therefore, 
be  strengthened  with  might  in  the  inner  man.  His 
faith  must  be  confirmed,  his  views  enlightened,  his 
affections  elevated,  his  hopes  encouraged,  and  his 
heart  fixed,  trusting  in  God.  All  this  is  accom- 
plished by  the  agency  of  the  Divine  Spirit,  ordina- 
rily, in  the  use  of  instituted  means.  The  apostle 
prayed  that  the  Ephesians  might  enjoy  the  bless- 
ing in  large  measure.  Not  merely  according  to  the 
natural  import  of  the  words  employed  in  the  peti- 
tion, but  "according  to  the  riches  of  God's  glory; 
or,  as  the  expression  may  be  rendered,  according  to 
his  glorious  riches — the  riches  of  his  glorious  grace 
which  he  bestows,  and  is  ready  to  bestow  abun- 
dantly, through  Jesus  Christ,  on  all  that  believe. 
Let  this  idea  encourage  the  weak,  the  faint-hearted, 
the  trembling  disciple  of  Jesus  Christ.  O,  thou  of 
little  faith;  wherefore  dost  thou  doubt!  Thou  art 
not  straitened  in  God;  be  not  straitened  in  thine 
own  desires  and  expectations.  The  Father  of  our 
Lord  Jesus  Christ  has  glorious  riches,  sufficient 
strength,  and  dauntless  courage  to  confer  on  those 
who  are  fighting  the  good  fight  of  faith.  "Arise 
from  the  dead,  and  Christ  shall  give  thee  light." 
Go  to  the  throne  of  grace  with  filial  confidence  and 
holy  boldness,  and  you  shall  be  strengthened  with 
might  in  the  inner  man,  by  the  Spirit,  according  to 
the  riches  of  his  glory. 

The  next  petition  in  this  remarkable  prayer  is, 
"that  Christ  may  dwell  in  the  hearts  of  the  Ephe- 
sians by  faith."  On  this  point,  so  often  brought 
into  view  in  the  ministry  of  the  gospel,  we  need 
EOt  in  this  place  expatiate  largely.     It  is  by  faith  in 


THE  EPHESIANS.  137 

Christ  that  the  believer  receives  the  sanctifying  in- 
fluences of  the  Spirit,  and  all  those  consolations 
which  animate  him  in  the  discharge  of  duty,  and  in 
running  the  race  set  before  him.  And  this,  like 
every  other  gracious  principle,  is  of  a  progressive 
nature.  There  are  different  degrees  of  faith,  though, 
when  genuine,  it  is  always  the  same  in  kind.  The 
Scriptures  speak  of  babes,  youths,  and  veterans  in 
Christ.  He  often  complained  of  the  unbelief — that 
is,  of  the  weakness  of  the  faith  of  his  disciples. 
"And  the  Lord  said,  Simon,  Simon,  behold,  Satan 
hath  desired  to  have  thee,  that  he  may  sift  thee  as 
wheat;  but  I  have  prayed  for  thee,  that  thy  faith 
fail  not:  and,  when  thou  art  converted,  strengthen 
thy  brethren."  Luke,  xxii.  31,  32.  Most  of  the 
troubles  and  failings  of  Christians  arise  out  of  a 
weak  and  wavering  faith.  They  have  need,  there- 
fore, to  pray  each  for  himself,  and  all  for  one 
another,  that  this  prime  principle  of  religious  com- 
fort and  spiritual  activity  may  gain  strength  day  by 
day,  and  be  continually  in  vigorous  exercise.  IMow, 
Christ,  who  is  the  author  and  the  finisher  of  our 
faith,  has  laid  a  foundation  for  it  in  his  word  of 
promise,  and  furnished  in  his  ordinances  the  means 
of  its  nourishment.  And  it  is  when  we  entertain  a 
realizing  sense  of  the  truth  of  his  word,  and  when 
we  discern  and  feed  upon  him  in  the  institutions  of 
his  grace,  that  he  may  be  said  to  dwell  in  our 
hearts — that  is,  to  have  a  setded  residence  and  full 
possession  there;  supplying  our  spiritual  wants, 
controlling  and  directing  all  the  emotions  of  our 
souls.  Li  this  way,  faith  becomes  the  substance  of 
things  hoped  for,  and  the  evidence  of  things  not 
seen.  Yes,  Christians,  be  assured,  the  more  richly 
the  word,  the  Spirit,  and  the  grace  of  the  Redeemer 
dwell  in  your  hearts  by  faith,  the  more  inaccessible 
you  will  be  to  the  assaults  of  Satan;  the  more  deci- 
sive will  be  your  victory  over  the  world,  and  the 
12* 


138  EXPOSITION  OF 

more  clear  and  comfortable  will  be  your  views  of 
an  interest  in  the  divine  favour:  "  Christ  in  you, 
the  hope  of  glory  !" 

But  faith  is  not  a  solitary  grace.  It  is  a  plant  of 
the  Lord's  planting;  and  love  is  the  soil  in  which 
it  thrives,  and  blooms,  and  bears  the  fruits  of  right- 
eousness. Hence,  in  the  prayer  before  us,  it  is 
added,  "  That  ye,  being  rooted  and  grounded  in 
love,  may  be  able  to  comprehend,  with  all  saints, 
what  is  the  breadth,  and  length,  and  depth,  and 
height;  and  to  know  the  love  of  Christ,  which 
passeth  knowledge."  The  main  subject  here,  is 
the  love  of  Christ  for  sinners ;  or,  which  is  sub- 
stantially the  same  thing,  the  love  of  God  for  our 
ruined  world,  manifested  in  the  person  and  media- 
tion of  Christ.  This  is  the  source  of  all  true  and 
evangelical  love  as  exercised  by  man  towards  the 
Creator,  and  his  intelligent  creatures.  "  We  love 
him  because  he  first  loved  us."  1  John,  iv.  19. 
The  believer's  love  is  but  the  re-acting  of  that 
which  glowed  with  intense  ardour  in  the  bosom  of 
the  Son  of  God,  when  he  came  to  lay  down  his 
life  a  ransom  for  many:  just  as  the  moral  beauty 
of  the  glorified  saint  is  but  the  reflection  of  his 
image  who  is  the  brightness  of  the  Father's  glory. 

The  apostle  describes  the  nature  of  this  love  of 
Christ  by  a  figure  taken  from  agriculture.  It  is  a 
deep  and  fertile  soil,  in  which  the  Christian  is  to 
be  rooted  and  grounded,  that  he  may  derive  thence 
all  that  nutriment  that  may  be  necessary  to  his 
growth  in  grace,  and  to  render  him  fruitful  in  every 
good  word  and  work.  The  meaning,  I  suppose,  is, 
that  the  believer  should  acknowledge  and  consider 
with  the  utmost  attention  and  seriousness,  the 
amazing  love  of  the  Redeemer  in  dying  for  lost 
and  sinful  men;  that  he  may  feel  its  constraining 
influence,  and  the  mighty  obligation  which  it  lays 
on  the  redeemed   sinner  to  glorify,  to  serve,  and 


THE  EPHESIANS.  13d 

love  the  Lord  that  bought  him.  To  assist  the 
mind  in  its  endeavours  to  conceive  rightly  of  this 
great  subject,  the  love  of  Christ  is  further  repre- 
sented in  reference,  probably,  to  its  extensive  and 
ever-during  effects  as  a  stupendous  edifice,  whose 
length  and  breadth,  height  and  depth,  we  are  to 
survey,  and,  as  is  the  aim  of  all  saints,  labour  to 
comprehend.  But  it  is  incomprehensible.  No 
created  intellect  can  grasp  it — no  pencil  can  deli- 
neate it — no  imagination  can  seize  upon  its  vast 
dimensions.  However  closely  and  devoutly  you 
may  consider  it,  you  will  be  obliged  to  conclude, 
as  Job  does  concerning  the  divine  nature :  "  It  is  as 
high  as  heaven,  what  canst  thou  do?  deeper  than 
hell,  what  canst  thou  know  ?  The  measure  thereof 
is  longer  than  the  earth,  and  broader  than  the  sea." 
Job,  xi.  8,  9.  Its  length  may  indicate  its  perpetuity, 
from  everlasting  to  everlasting;  its  breadth  its  com- 
prehensiveness, enclosing  in  its  embrace  sinners  of 
all  nations  and  ages;  its  depth  may  point  us  to  the 
horrible  pit  where  it  finds  its  objects;  and  its  height 
the  eminence  of  celestial  glory  to  which  it  elevates 
them. 

"  And  to  know  the  love  of  Christ,  which  passeth 
knowledge."  But  how  can  that  be  known  which 
passeth  knowledge?  The  expression  may  at  first 
glance  appear  paradoxical;  yet  it  is  easily  explain- 
ed. The  verb,  to  know,  is  used  in  two  senses  in 
Scripture;  viz.  1.  To  be  accurately  acquainted  with 
a  person  or  thing;  as  when  it  is  said  of  our  Lord, 
"He  knew  what  was  in  man."  2.  To  approve  or 
regard  with  complacency;  as  where  it  is  said  in 
the  proceedings  of  the  judgment  day,  "And  then 
will  I  profess  unto  them,  I  never  knew  you :  depart 
from  me,  ye  that  work  iniquity."  Here  the  mean- 
ing obviously  is,  that  the  Judge  never  approved  of 
or  acknowledged  these  workers  of  iniquity  as  his 
disciples.     In  the  former  sense,  the  love  of  Christ 


140  EXPOSITION  OP 

passeth  knowledge — it  cannot  be  fully,  completely, 
or  scientifically  known  by  any  finite  mind.  In  the 
latter  sense,  it  is  known,  it  is  approved,  and  ad- 
mired by  every  sincere  believer;  it  is  his  song  in 
the  house  of  his  pilgrimage,  and  it  will  be  the 
theme  of  his  high  and  ceaseless  praises  in  the  king- 
dom of  glory. 

"  That  ye  might  be  filled  with  all  the  fulness  of 
God  !"  The  fulness  of  God  in  this  connection, 
probably,  means  that  communicative  plenitude  of 
blessings  which  he  has  in  store  for,  and  will,  in  due 
time,  bestow  upon  the  believing  and  redeemed  soul. 
This  is  the  consummation  of  the  apostle's  request 
in  behalf  of  the  Ephesian  Christians  ;  and  this  will 
be  the  portion  of  every  true  believer  in  Christ. 
The  whole  soul,  enlarged  in  its  capacity,  and 
cleansed  from  all  the  defilement  of  sin,  shall  be  full 
of  light  and  peace,  love  and  joy,  unspeakable,  pure, 
and  lasting  as  the  throne  of  heaven  and  the  bliss  of 
angels.  Be  this  your  aim,  your  desire,  your  ar- 
dent prayer,  to  be  filled  with  God,  with  the  fulness 
of  God,  with  all  the  fulness  of  the  Great  Eternal. 
This  is  the  mark — this  the  prize  of  your  high  call- 
ing of  God  in  Christ  Jesus.  If  you  are  the  subject 
of  redeeming  grace,  the  object  of  everlasting  love, 
you  will  not,  you  cannot  be  contented  with  small 
attainments  in  the  divine  life.  You  will  die  unto 
sin,  and  live  more  and  more  unto  righteousness. 
You  will  go  from  strength  to  strength,  from  con- 
quering to  conquest,  till  an  abundant  entrance  shall 
be  administered  unto  you  into  the  everlasting  kingp 
dom  of  our  Lord  and  Saviour  Jesus  Christ. 


THE   EPHESIANS.  141 

LECTURE  XV. 

THE  UNITY  OF  THE   SPIRIT   IN   THE   BOND   OF 
PEACE. 

Ephesians,  IV.  1 — 6. — I,  therefore,  the  prisoner  of  the  Lord, 
beseech  you,  that  ye  walk  worthy  of  the  vocation  where- 
with ye  are  called,  with  all  lowliness  and  meekness,  with 
long-suffering,  forbearing  one  another  in  love  ;  endeavour- 
ing to  keep  the  unity  of  the  Spirit  in  the  bond  of  peace. 
There  is  one  body,  and  one  Spirit,  even  as  ye  are  called 
in  one  hope  of  your  calling ;  one  Lord,  one  faith,  one  bap- 
tism. One  God  and  Father  of  all,  who  is  above  all,  and 
through  all,  and  in  you  all. 

The  first  three  chapters  of  this  epistle  are  chiefly 
doctrinal;  the  one  from  which  our  text  is  selected, 
together  with  the  fifth  and  sixth,  relate  principally 
to  the  practical  duties  that  arise  out  of  the  various 
relations  which  Christians  sustain  to  their  God, 
their  Saviour,  and  their  fellow  men.  In  the  intro- 
duction to  his  directions  and  exhortations  on  these 
subjects,  the  apostle  reminds  the  Ephesians  again 
of  what  he  had  mentioned  before,  that  he  was  a 
prisoner  of  the  Lord ;  i.  e.  that  he  was  in  bonds  in 
consequence  of  his  firm  belief  of  the  truth  of  the 
gospel,  and  his  active  and  open  vindication  of  the 
Lord's  cause.  And  in  entreating  them  to  "  walk 
worthy  of  their  vocation,"  he  brings  to  view  in  a 
very  delicate  and  touching  manner  the  advantages 
and  comforts  of  their  situation  when  contrasted 
with  his :  they  were  at  liberty  to  go  about  doing 
good;  he  was  in  confinement,  and  could  only  write 
and  pray  for  the  prosperity  of  the  Lord's  kingdom : 
"  I,  therefore,  the  prisoner  of  the  Lord,  beseech 
you,  that  ye  walk  worthy  of  the  vocation  where- 
with ye  are  called."  Vocation  and  calling  are 
terms  of  nearly  the  same  import.  A  person's  ordi- 
nary business,  or  occupation  in  life,  is  often  said  to 
be  his  calling;   because  God,  in   his   providence, 


142  EXPOSITION   OF 

seems  to  have  called  him  to  that  particular  business 
as  the  means  of  procuring  a  livelihood,  and  of  con- 
tributing to  the  general  interests  of  society.  And, 
by  a  similar  figure  of  speech,  a  man's  walk,  or 
manner  of  walking,  is  often  used  to  denote  his  pre- 
vailing temper  and  conduct.  The  Christian's  call- 
ing is  high  and  holy;  his  spirit  and  deportment 
ought,  therefore,  to  be  pious,  circumspect,  and  use- 
ful. His  affections,  aims,  and  pursuits  should  be 
governed  by  the  precepts  of  the  religion  he  profess- 
es. He  should  keep  constantly  in  view,  the  great 
end  of  his  vocation,  and  use  with  faith  and  diligence 
the  means  which  his  Lord  has  prescribed  for  its 
attainment.  The  prize  of  our  high  calling  as  disci- 
ples of  Christ,  is  eternal  hfe,  in  a  way  of  holiness, 
and  to  the  glory  of  divine  grace.  And  to  walk  wor- 
thy of  this  glorious  vocation  is,  to  cultivate  all  those 
dispositions,  and  practise  those  duties,  which  God, 
in  the  ordinary  course  of  his  procedure,  has  con- 
nected with  the  sanctification  of  our  nature,  and  the 
salvation  of  our  souls.  It  is  no  doubt  for  want  of 
due  attention  to  these  things,  that  many  professing 
Christians  have  so  little  acquaintance  with  the  con- 
solations of  religion ;  and  that  they  are  so  conformed 
to  the  world,  and  so  slightly  distinguished  from 
those  persons  who  make  no  religious  profession  or 
pretensions.  The  learned  Dr.  Adam  Clarke,  though 
not  in  our  view  equally  happy  in  all  his  theological 
sentiments,  has  an  excellent  remark  on  this  subject: 
"  As  it  is  a  very  poor  calling,"  says  he,  "  by  which 
a  man  cannot  live,  so  it  is  a  poor  religion  by  which 
a  man  cannot  get  his  soul  saved.  If,  however,  a 
man  have  an  honest  and  useful  trade,  and  employ 
himself  diligently  in  labouring  at  it,  he  will  surely 
be  able  to  maintain  himself  by  it.  But  without 
care,  attention,  and  industry,  he  is  not  likely  to  get, 
even  by  this  providential  calling,  the  necessaries  of 
life.     In  like  manner,  if  a  man  do  not  walk  worthy 


THE   EPHESIANS.  143 

of  his  heavenly  calling,  i.  e.  suitably  to  its  prescrip- 
tions, spirit  and  design,  he  is  not  likely  to  get  his 
soul  saved  unto  eternal  life.  The  best  trade  un- 
practised, will  not  support  any  man:  the  most  pure 
and  holy  religion  of  the  Lord  Jesus  unapplied,  will 
save  no  soul.  Many  suppose,  because  they  have  a 
sound  faith,  that  all  is  safe  and  well.  As  well 
might  the  mechanic,  who  knows  he  has  a  good 
trade,  and  that  he  understands  the  principles  of  it 
well,  suppose  it  will  maintain  him,  though  he  bring 
none  of  its  principles  into  action  by  honest,  assid- 
uous, and  well-directed  labour." 

Indeed,  Christians,  your  vocation  lays  you  under 
very  special  obligations  to  devote  yourselves,  heart 
and  hand,  to  the  service  and  views  of  Him  who 
calls  you  into  his  kingdom,  and  grants  you  the 
privileges  of  his  people.  The  Lord  Almighty  calls 
you  to  be  his  sons  and  daughters;  he  bids  you 
come  out  from  the  world;  to  have  no  fellowship 
with  the  unfruitful  works  of  darkness;  to  be  a  pecu- 
liar people,  zealous  of  good  works ;  to  do  good, 
and  communicate  blessings,  as  you  have  opportu- 
nity; to  keep  yourselves  unspotted  from  the  world; 
to  bear  about  with  you  the  dying  of  the  Lord  Jesus ; 
to  remember  the  grace  of  Him  who,  though  rich, 
yet,  for  your  sakes,  became  poor,  that  you  might 
be  rich;  and  who  died,  the  just  for  the  unjust,  that 
he  might  bring  you  to  God,  save  you  from  your 
sins,  and  raise  you  to  glory.  How  strong  and  com- 
manding are  your  inducements  to  live  a  holy  life, 
to  be  continually  engaged  in  promoting,  either  di- 
rectly or  indirectly,  the  cause  of  truth  and  right- 
eousness! To  perform  the  duties  of  the  Christian 
profession  is  your  business,  as  long  as  you  live. 
This  is  your  calling;  your  daily  and  hourly  con- 
cern while  on  this  earth.  You  are  never  to  grow 
weary  of  praying,  doing,  and  giving  for  the  further- 
ance of  the  gospel.     Nor  are  you  to  rest  satisfied 


144  EXPOSITION  OP 

with  your   religious   attainments.     The   bread   of 
yesterday  will  not  suffice  for  to-day ;  nor  that  of 
to-day  answer  for  to-morrow.     You  are  to  go  from 
strength  to   strength,  conquering  and  to  conquer. 
The  last  enemy  is  death.     Hence  the  necessity  ot 
receiving  fresh  and  seasonable  supplies  from  Him 
in  whom  all  fulness  dwells.     You  are  not  to  feel 
yourself   at    liberty,   after    taking   upon   you    the 
name  of  Christ  and  partaking  of  his  ordinances,  to 
live  and  act  as  other  people  do.     Your  good  con- 
fession and    sacramental  engagements  are  but  the 
visible  tokens  of  your  holy  vocation.     Henceforth 
and  for   ever  you    are   to  pursue   this  calling;  to 
labour  at  it;  to  bring  its  principles  into  effective 
operation,  and  show  that  you  relish  it,  and  prefer  it 
to  every  other  kind  of  life;  else  you  are  not  war- 
ranted to  expect  the  end — everlasting  glory.    These 
observations  are  meant  to  apply  to  those  only  whom 
Providence  affords  time  and  opportunity  to  manifest 
the  fruits  of  faith :  and  do  not,  therefore,  interfere 
with  the  doctrine  of  salvation  by  free  grace.     The 
infant,  the  idiot,  or  even  the  convict  on  the  gibbet, 
may  be    renewed   by  grace,  and  die,  and    go  to 
heaven,  without  having  voluntarily  and  actively  en- 
gaged in  the  Christian  calling.     But  these  are  cases 
aside  from  the  ordinary  course  of  redeeming  mercy. 
The  kingdom  of  God  is  a  kingdom  of  means;  and 
in  promoting  its  interests,  he  employs  to  a  great 
extent  the  agency   of  his   people.     He  works  in 
them  by  the  enlightening  and  sanctifying  influence 
of  his  Spirit;  and  they  work  for  him  in  the  several 
places  assigned  them  in  his  vineyard.     Good  works 
are  not  indeed  necessary  as  forming  any  part  oi 
the  ground  of  our  justification ;  but  they  are  in  ordi- 
nary cases  necessary  as  the  fruits  of  the  Spirit,  and 
as  evidences  that  we  are  the  subjects  of  that  faith 
which  not  only  justifies,  instrumentally,but  purifies 
the  heart,  works  by  love,  and  overcomes  the  world : 


THE   EPHESIANS.  145 

"  By  their  fruits  ye  shall  know  them.  Not  every 
one  that  saith  unto  me,  Lord,  Lord,  shall  enter  into 
the  kingdom  of  heaven ;  but  he  that  doeth  the  will 
of  my  Father.  Ye  are  my  friends,  if  ye  do  what- 
soever I  command  you." 

There  is  another  thing  which  shows  the  import- 
ance of  regarding  religion  as  a  calling,  or  as  an 
every-day  business.  Constant,  voluntary  and  cheer- 
ful attention  to  the  duties  of  our  Christian  profes- 
sion, is  the  way  to  form  the  temper  and  habits  of 
heaven,  and  contributes,  through  grace,  to  effectuate 
a  meetness  for  the  inheritance,  and  a  supreme  relish 
for  the  holy  employments  of  the  saints  in  light. 
Remember,  then,  religion  is  not  like  a  piece  of  pro- 
perty, which,  when  obtained,  you  may  lay  by  safely 
till  you  have  need  of  it,  as  for  instance  in  the  hour 
of  death,  or  at  the  day  of  judgment.  It  is  a  heaven- 
born,  ever-living  principle  of  grace,  which  is  to  act 
and  to  act  wisely,  righteously,  usefully,  and  more 
and  more  vigorously,  till  it  issue  in  glory.  Grace 
is  glory  in  the  bud :  glory  is  grace  consummated. 
Never  allow  yourselves,  therefore,  to  grow  lax  in 
worshipping  God,  in  celebrating  his  ordinances,  or 
in  contributing,  "as  the  Lord  hath  prospered  you," 
to  the  necessities  of  the  poor,  and  the  spread  of  the 
gospel.  These  duties  constitute  a  part  of  your 
training  for  heaven ;  and  the  more  you  abound  in 
these  labours  of  love,  the  more  happy  you  will  be, 
both  here  and  hereafter.  By  and  by,  your  Lord 
will  come  and  dismiss  you  from  the  field,  and  take 
you  to  that  rest  which  remaineth  for  his  people,  to 
that  fulness  of  joy,  to  that  haven  secure  from  the 
storms  of  life's  troubled  ocean;  that  welcome  asy- 
lum from  all  the  toils  of  the  Christian  warfare, 
where  you  will  learn,  with  wonder  and  delight  un- 
speakable and  everlasting,  that  it  was  not  a  vain 
thing  to  serve  him. 

The  apostle  in  this  exhortation  to  the  Ephesians, 
13 


146  EXPOSITION   OF 

seems  to  regard  them  chiefly  in  their  social,  or  asso- 
ciated capacity;  as  a  society  of  Christians  profess- 
ing the  religion  of  Christ,  and  from  whom  the  world 
had  a  right  to  expect  an  exemplification  of  the  in- 
fluence of  Christianity  on  the  disposition  and  con- 
duct of  mankind.  Hence  the  qualities  which  he 
mentions,  and  recommends  to  them  in  their  endea- 
vours to  walk  worthy  of  the  calling  wherewith  they 
were  called,  are  of  the  social  kind :  "  lowliness  and 
meekness,  long-suflfering,  forbearance,  love,  unity, 
and  peace."  These  qualities,  you  recollect,  are 
highly  commended  by  our  Saviour  in  his  sermon 
on  the  mount;  and  by  him  they  were  fully  and 
uniformly  exemplified.  They  are,  therefore,  in 
God's  esteem,  qualities  of  the  highest  moral  worth; 
and,  of  course,  are  indispensable  to  the  formation  of 
a  character  really  useful,  dignified,  and  honourable. 
Lowliness  and  meekness  are  nearly  synonymous 
terms.  Humility  will  probably  convey  the  idea 
intended  by  both.  This  is  clearly  a  characteristic 
of  the  religion  of  the  Bible;  and  it  is  peculiar  to  the 
rehgion  of  the  Bible.  To  Paganism,  as  a  religious 
system,  it  is  unknown.  The  ancient  Greeks  and 
Romans  had  not  a  word,  in  either  of  their  copious 
languages,  to  express  it  in  an  evangelical  sense; 
and  infidels  have  always  aff'ected  to  despise  it. 
David  Hume  never  mentions  it  but  with  contempt 
and  misrepresentation,  as  if  it  were  a  mean  and  ab- 
ject disposition.  But  it  is  neither:  it  is  the  efl*ect 
of  truth  discovered,  felt,  and  approved.  It  arises 
from  a  just  sense  of  our  weakness  and  dependence. 
Pride,  whether  it  be  the  pride  of  fortune,  of  family, 
of  place,  of  power,  or  of  learning,  is  the  spawn  of 
ignorance.  Angels  are  humble ;  but  they  are  neither 
mean,  nor  of  an  abject  spirit.  The  Lord  of  angels 
was  meek  and  lowly  of  heart.  Let  his  disciples  be 
clothed  with  humility;  it  is  their  most  beautiful 
garment. 


THE   EPHESIANS.  147 

"  With  long-suffering;  forbearing  one  another  in 
love."  The  disposition  commended  in  this  ex- 
pression, is  of  high  importance.  It  is  one  of  the 
fruits  of  the  Spirit  of  God,  and  is  directly  opposed 
to  that  irascible  and  revengeful  temper  which  strong- 
ly marks  the  depravity  of  the  human  heart.  A 
measure  of  forbearance  is  essential  to  the  existence 
of  society  for  any  considerable  time,  or  with  mu- 
tual comfort  and  advantage  to  its  members.  Man- 
kind, though  social  in  their  nature,  and  very  depen- 
dent on  one  another  for  the  ordinary  comforts  of 
life,  are  so  imperfect,  so  selfish,  and  so  diverse  in 
their  judgments  on  all  subjects,  that  collisions,  pro- 
vocations and  matters  of  offence  are  constantly  and 
certainly  to  be  expected.  To  avoid  these  evils 
entirely  is  impossible,  unless  you  retire  to  the  cave 
of  the  hermit,  or  the  cloister  of  the  monk:  and 
even  there  your  peace  would  be  disturbed  by  the 
bad  passions  of  your  own  mind.  The  only  way  to 
secure  even  a  moderate  share  of  comfort  in  our  in- 
tercourse with  one  another,  is  to  cultivate  a  mild, 
placable,  and  forbearing  temper.  Accordingly,  most 
men  exhibit  less  or  more  of  this  amiable  spirit. 
But  the  principle  from  which  it  is  to  be  exercised, 
is  the  criterion  by  which  we  are  to  judge  whether 
our  forbearance  be  of  the  genuine  kind  or  not. 

"  Forbearing  one  another  in  love."  Love  is  the 
principle.  And  here,  it  is  to  be  feared,  multitudes 
fall  far  short  of  the  gospel  standard.  It  is  true  that 
forbearance,  exercised  from  whatever  considerations 
it  may  proceed,  is  favourable  to  the  peace  and  good 
order  of  society.  But  if  it  arise  not  from  love,  or 
evangelical  benevolence,  and  from  a  religious  regard 
to  the  golden  rule  of  doing  to  others  as,  in  a  change 
of  circumstances,  we  would  that  they  should  do 
unto  us,  it  does  not  afford  the  man  who  exercises  it 
a  particle  of  evidence  that  he  is  a  subject  of  divine 
grace.     They  who  deny  themselves  the  malignant 


148  EXPOSITION  OF 

pleasure  of  avenging  an  injury,  merely  through  fear 
of  incurring  further  injury  in  person,  property,  or 
reputation,  and  without  any  regard  to  the  authority 
of  God,  or  the  law  of  kindness,  which  requires  us 
to  love  our  neighbour  as  ourselves,  can  have  no 
claim  to  the  Christian  character  on  that  account. 
The  disciples  of  Christ  are  required  to  "  forbear 
one  another  in  love."  The  forbearance  which  the 
politic  men  of  the  world  exercise,  is  but  a  negative 
quality;  that  which  the  Christian  is  commanded  to 
cultivate,  is  positive  goodness.  When  offences 
arise  between  brethren  of  the  Christian  community, 
they  are  not  allowed  by  their  blessed  Master  to  in- 
dulge an  unkind  feeling  of  coolness,  or  indifference, 
towards  one  another ;  but  are  expressly  required  to 
seek  reconciliation,  to  make  and  accept  concessions, 
and  love  one  another  with  a  pure  heart  fervently. 
Nor  let  this  be  regarded  as  mere  theory :  it  is  gos- 
pel principle ;  and  it  has  often  been  acted  out,  to 
the  praise  of  gospel  grace.  In  thousands  of  instan- 
ces have  personal  animosities  been  buried  at  the 
foot  of  the  cross ;  contending  parties  reconciled ; 
and  strifes  terminated  under  the  benign  influence  of 
the  law  of  love. 

"  Endeavouring  to  keep  the  unity  of  the  Spirit  in 
the  bond  of  peace."  Here  is  a  piece  of  inspired 
counsel  worthy  of  an  apostle,  and  claiming  the 
deepest  consideration  of  all  who  profess  to  belong 
to  the  household  of  faith.  It  may  be  applied  to  the 
whole  Church  of  God,  or  to  any  particular  portion 
of  the  Christian  family.  In  both  respects,  the  due 
observance  of  this  maxim  is  of  immense  consequence 
to  the  honour  and  prosperity  of  the  Redeemer's 
kingdom.  By  "the  unity  of  the  Spirit,"  I  under- 
stand not,  indeed,  an  exact  agreement  in  views  and 
sentiments  on  all  religious  subjects,  which,  in  the 
present  state  of  human  nature,  is  not  perhaps  to  be 
looked  for  in  any  society,  but  a  unity  of  heart  and 


THE  EPHESIANS.  149 

affection,  in  regard  to  the  substance,  the  radical 
doctrines,  and  commanded  duties  of  Christianity. 
This  is  called  the  unity  of  the  Spirit,  because  it  is 
produced  in  the  minds  of  all  true  believers  by  the 
influence  of  the  divine  Spirit,  disposing  them  to  em- 
brace the  truth,  and  act  agreeably  to  its  dictates. 
"In  the  bond  of  peace."  By  a  beautiful  metaphor, 
a  pacific  and  benevolent  disposition  is  represenied 
as  a  bond  or  bandage,  binding  the  hearts  and  affec- 
tions of  Christians  together,  so  that  the  whole  body 
ecclesiastic,  not  only  the  members  of  a  particular 
church,  but  the  great  family  of  Christendom,  shall 
co-operate  for  the  glory  of  God  and  the  good  of 
mankind,  as  if  actuated  by  one  soul,  and  aiming  at 
the  same  great  and  glorious  end.  What  prodigious 
effects  might  be  produced  by  this  "  unity  of  the 
Spirit  in  the  bond  of  peace,"  were  it  cherished,  felt, 
and  acted  out,  by  Christians  in  their  attempts  to 
propagate  the  gospel !  What  troops  of  missionaries 
might  be  reared  and  sent  forth  to  Pagan  lands 
with  the  tidings  of  salvation!  How  soon  the  earth 
might  be  filled  with  the  knowledge  of  the  Lord, 
and  the  wilderness  converted  into  a  field,  rich  in 
the  fruits  of  righteousness  and  love!  O,  come  the 
blissful  day,  when  the  watchmen  shall  see  eye  to 
eye,  when  those  little  lines  of  distinction  which 
have  too  long  separated  the  friends  of  Christ,  and 
divided  their  efforts  for  the  advancement  of  his 
kingdom,  shall  be  taken  away  ;  and  when  all  who 
love  our  Lord  Jesus,  both  theirs  and  ours,  shall  be 
perfectly  joined  together,  and  be  of  one  heart  and 
one  mind! 

It  ought  to  be  remembered,  too,  that  in  every 
congregation  associated  in  the  name  of  Christ,  this 
principle  of  substantial  unity,  with  a  peaceful  tole- 
ration of  a  circumstantial  diversity  of  opinion,  is 
highly  favourable,  if  not  absolutely  necessary,  to  the 
success  of  the  gospel.  Spiritual  edification  cannot 
13* 


150  EXPOSITION  OF 

be  promoted  in  the  midst  of  strife,  jealousy,  and 
evil  surmisings.  Love  is  religion's  first  law. 
Peace,  based  on  truth,  her  motto.  "  Let  all  your 
things  be  done  with  charity,"  (1  Cor.  xvi.  14,)  is  a 
charming  maxim. 

The  considerations  by  which  the  apostle  enforces 
the  duties  we  have  just  been  contemplating,  are 
weighty  and  impressive  in  a  high  degree. 

"  There  is  one  body."  The  Church  is  one  great 
family.  Its  members,  therefore,  should  act  in  har- 
mony. There  should  be  no  schisms,  no  contention 
for  pre-eminence.  Each  should  esteem  others  bet- 
ter than  himself;  and  be  careful  to  fulfil  the  duties 
of  his  station,  labouring  to  promote  the  good  of  the 
whole.  In  this  community,  "no  man  liveth  unto 
himself."  And  the  larger  the  family,  the  more 
need  there  is  of  sympathy,  meekness,  and  charita- 
ble forbearance. 

"  And  one  spirit."  All  are  renewed,  inhabited, 
sanctified,  taught,  and  guided  by  the  same  gracious 
Spirit,  the  Comforter.  All  are  under  the  most 
solemn  obligations  to  mind  the  things  of  the  Spirit; 
to  follow  his  dictates;  to  resign  themselves  to  his 
influence;  and  bear  his  fruits — peace,  joy,  holiness 
and  love. 

"  One  hope  of  your  calling."  All  cherish  the 
same  hope — a  hope  of  pardon,  acceptance,  and 
eternal  life ;  a  hope  of  heaven,  and  a  glorious  in- 
heritance with  the  saints  in  light. 

"One  Lord."  All  profess  to  belong  to  Christ, 
as  their  common  Master;  whose  precepts  bear 
alike  on  all  his  servants,  and  who  has  given  special 
command  that  they  who  serve  him  should  love  one 
another.  This  is  to  be  their  distinguishing  badge ; 
that  by  which  they  shall  be  known  to  be  his  disci- 
ples. 

"One  faith."  All  receive  the  same  system  of 
truth;    the  same  promises,   the  same  ordinances, 


THE  EPHESIANS.  151 

and  are  bound  to  submit  to  the  same  rules  of  dis- 
cipline and  family  order.  All,  being  justified  by- 
grace,  through  the  redemption  that  is  in  Christ, 
have  peace  with  God,  and  must,  therefore,  be 
kindly  affectioned  towards  one  another,  "in  honour 
preferring  one  another." 

"  One  baptism."  One  initiatory  rite,  by  which 
all  have  been  devoted  to  the  service  and  glory  of 
the  adorable  Godhead.  Baptism  is  a  symbolical 
cleansing  with  water,  in  which  the  outward  and 
visible  sign  denotes  an  inward,  invisible,  and  spi- 
ritual grace.  It  were  idle,  therefore,  to  deny  the 
divine  appointment  and  utility  of  water  baptism. 
The  application  of  water,  is  the  very  thing  signified 
by  the  word  baptism.  And  after  all  the  contro- 
versy that  has  been  had  respecting  the  mode,  and 
the  subjects  of  this  ordinance,  it  is  one,  and  but 
one.  When  administered  by  a  minister  of  the  gos- 
pel, and  in  the  name  of  the  Father,  Son,  and  Holy 
Ghost,  whether  by  sprinkling,  effusion,  or  immer- 
sion, it  is  the  "one  baptism,"  given  to  the  Church 
of  God,  and  to  be  used  by  the  Church  as  a  seal  or 
token  of  that  covenant,  which  is  ordered  in  all 
things,  and  sure  as  the  throne  of  heaven. 

Every  Christian  church  should  have  a  substan- 
tial agreement  as  to  the  fundamental  and  essential 
doctrines  of  the  gospel ;  and  the  discipline  which  it 
is  incumbent  on  us  to  maintain  in  the  house,  or 
visible  kingdom  of  God.  Without  this,  a  harmo- 
nious and  efficient  influence  cannot  be  brought  to 
bear  on  the  interests  of  evangelical  truth  and  holi- 
ness. The  supremacy  of  Jesus  Christ ;  his  eternal 
power  and  Godhead;  the  infinite  sufficiency  of  his 
atonement ;  the  adequateness  of  his  perfect  and  im- 
putable righteousness  to  the  justification  of  all  be- 
lievers; the  prevalency  of  his  intercession;  the 
obligatory  bearing  of  his  precepts,  ordinances,  and 
example  upon  his  professed  disciples ;  the  total  de- 


152  EXPOSITION  OF 

pravity  of  human  nature ;  the  indispensable  neces- 
sity of  the  Holy  Spirit's  agency  in  renewing  and 
sanctifying  the  soul;  the  immutability  of  the  divine 
purpose  in  relation  to  the  redemption  and  glorifica- 
tion of  the  Church;  God's  just  claim  to  the  undi- 
vided honour  and  glory  of  man's  salvation ;  the 
eternal  duration  of  the  rewards  and  punishments  to 
be  assigned  at  the  final  judgment,  are  points  we 
suppose  not  to  be  called  in  question,  at  least  not  to 
be  openly  impugned  by  any  one  who  occupies  the 
place,  and  enjoys  the  privileges  of  a  church  mem- 
ber. So  in  regard  to  ecclesiastical  polity :  consis- 
tency and  moral  honesty  require  us,  while  we 
choose  to  remain  ostensibly  a  Presbyterian  Church, 
to  evince  in  practice,  that  we  hold  Presbyterianism 
to  be  the  best,  i.  e.  nearest  the  scriptural  model,  if 
not  the  very  jure  divino  form  of  church  govern- 
ment. But,  then,  there  are  minute  points,  both  of 
doctrine  and  usage,  about  which  some  diversity  of 
opinion  and  practice  must  be  tolerated,  or  the 
Church  of  God  will  be  riven  into  divisions  and  sub- 
divisions without  end.  Concerning  many  matters 
of  this  sort,  as  they  are  not,  to  our  dull  apprehen- 
sion, clearly  developed  and  unequivocally  decided 
in  our  statute-book,  the  Bible,  we  must  "forbear 
one  another  in  love ;  endeavouring  to  keep  the 
unity  of  the  Spirit  in  the  bond  of  peace."  Here  is 
scope  for  that  lowliness,  meekness,  and  long  suffer- 
ing, so  feelingly  and  forcibly  urged  in  our  text;  and, 
for  the  exercise  of  that  charity  which  is  the  bond  of 
perfectness.  Let  not  our  confidence  and  fraternal 
feelings  towards  one  another  be  impaired  by  dif- 
ferences of  judgment  on  subjects  not  affecting  the 
glory  of  our  blessed  Master,  or  touching  the  vitals 
of  our  holy  religion;  and  thus  may  we  not  hope  to 
realize  "  how  good  and  pleasant  it  is  for  brethren  to 
dwell  together  in  unity?" 


THE   EPHESIANS.  153 

LECTURE  XVI. 

ASCENSION    GIFTS. 

Ephebians,  IV.  7 — 13. — But  unto  every  one  of  us  is  given 
grace  according  to  the  measure  of  the  gift  of  Christ. 
Wherefore  he  saith,  When  he  ascended  up  on  high,  he  led 
captivity  captive,  and  gave  gifts  unto  men.  Now  that  he 
ascended,  what  is  it  but  that  he  also  descended  first  into  the 
lower  parts  of  the  earth  ?  He  that  descended  is  the  same 
also  that  ascended  up  far  above  all  heavens,  that  he  might 
fill  all  things.  And  he  gave  some,  apostles ;  and  some, 
prophets;  and  some,  evangelists;  and  some,  pastors  and 
teachers :  for  the  perfecting  of  the  saints,  for  the  work  of 
the  ministry,  for  the  edifying  of  the  body  of  Christ:  till  we 
all  come  in  the  unity  of  the  faith,  and  of  the  knowledge  of 
the  Son  of  God,  unto  a  perfect  man,  unto  the  measure  of 
the  stature  of  the  fulness  of  Christ. 

In  the  works  of  God  there  is  a  beautiful  and  ahnost 
endless  variety.  The  face  of  the  earth  is  richly 
diversified  by  land  and  water,  continents  and  seas, 
islands  and  lakes,  capes  and  bays,  mountains  and 
valleys,  rivers  and  streamlets  of  all  imaginable  forms 
and  sizes.  In  the  visible  heavens  we  see  the 
greater  light  ruling  the  day,  and  the  less  reliev- 
ing us,  at  pleasant  intervals,  from  the  darkness 
of  the  night,  and  the  stars  also  differing  from 
one  another  in  magnitude  and  splendour.  In  the 
seasons  of  the  year,  we  have  spring,  summer,  au- 
tumn and  winter,  with  their  minor  changes  of  heat 
and  cold,  rain  and  sunshine.  In  the  fruits  of  the 
earth,  what  a  bounteous  profusion  of  food  and  fra- 
grance for  the  nutriment  and  comfort  of  its  living 
inhabitants !  And,  in  the  great  family  of  mankind, 
who  that  considers  the  subject,  is  not  struck  to  ad- 
miration with  the  indefinable  diversity  observable 
in  their  persons,  complexions,  features,  tastes,  pur- 
suits, and  intellectual  endowments ! 

This  variety  is  not  accidental.     It  is  the  effect  of 
infinite  design ;  and  while  it  is  suited  to  the  nature 


154  EXPOSITION   OF 

of  man,  and  well  adapted  to  promote  the  happiness 
of  sensitive  creatures,  it  affords  an  admirable  dis- 
play of  the  wisdom  and  benevolence  of  the  Crea- 
tor. A  like  variety  is  exhibited  in  the  dispensa- 
tions of  grace.  Christians  are  all  the  children  of 
God  by  faith  in  Jesus  Christ — are  all  redeemed, 
called,  renewed,  and  destined  to  eternal  glory ;  but 
they  are  not  all  equal  in  the  extent  of  their  know- 
ledge, the  strength  of  their  faith,  the  comforts  of 
hope,  and  other  religious  attainments.  The  child 
of  grace,  like  that  of  nature,  has  its  infancy,  its 
youth,  and  manhood;  and  in  its  progress  it  is  ex- 
posed to  many  checks  and  hinderances  to  its  spi- 
ritual growth.  No  one  can,  therefore,  expect  to  be 
always  alike  comfortable  in  his  religious  enjoy- 
ments. Few,  if  any,  are  favoured  with  a  uniform 
assurance  of  faith.  Most  pious  persons,  I  believe, 
experience  less  or  more  seasons  of  darkness,  when 
they  are  obliged  to  trust  in  a  covenant-keeping  God, 
without  much  of  the  sensible  pleasures  of  religion. 
No  one,  however,  who  is  really  a  subject  of  re- 
deeming grace,  will  rest  easy  and  contented  in  this 
comfordess  state.  He  will  give  all  diligence  to 
make  his  calling  and  election  sure.  His  constant 
and  fervent  prayer  will  be:  "Hide  not  thy  face 
from  me ;  heal  my  backslidings,  and  restore  to  my 
soul  the  joys  of  thy  salvation !"  Christians,  more- 
over, are  not  all  furnished  with  the  same  capacities, 
talents,  and  opportunities  for  religious  improvement. 
Nor  is  it  necessary  that  they  should  be  exacdy 
equal  in  these  respects.  They  all,  indeed,  receive 
like  precious  faith;  but  as  they  are  to  fill  various 
stations,  and  perform  different  services  in  the 
Church,  their  faith  and  other  graces  differ  in  de- 
gree. This  is  analogous  to  what  we  see  in  fami- 
lies and  other  communities.  All  children  of  the 
same  parents  are  not  equal  in  their  personal  quali- 
ties;   yet  they  generally  share  alike  in   parental 


THE   EPHESIANS.  155 

affection  and  kindness.  The  members  of  this  com- 
monwealth are  by  no  means  equal,  either  in  their 
stations,  possessions,  or  mental  endowments;  yet 
all  have  equal  rights,  and  enjoy  privileges  in  a  just 
and  wise  proportion. 

That  the  same  thing  exists  in  the  family  of  the 
pious,  affords  no  just  ground,  either  of  complaint 
against  God,  or  of  envy  towards  one  another.  It 
exists  according  to  the  good  pleasure  of  Christ,  the 
glorious  head  of  the  family  and  the  source  of  all 
gracious  influences.  He,  as  Master  of  the  house- 
hold, provides  for  its  wants,  furnishes  every  mem- 
ber for  the  duties  of  his  place,  teaches  all  to  love 
one  another,  to  bear  one  another's  burdens,  to  be 
content  with  such  things  as  they  have,  and  rely  on 
the  promise  which  says,  "I  will  never  leave  thee, 
nor  forsake  thee."  If  one  possesses  more,  or  has 
made  greater  progress  in  the  divine  life  than  an- 
other, the  rising  of  self-gratulation,  or  a  feeling  of 
superiority  to  his  fellow  members  of  the  Christian 
community,  is  suppressed  by  the  reiterated  ques- 
tion, "  Who  maketh  thee  to  differ  ?  and  what  hast 
thou,  that  thou  hast  not  received?"  All  are  debtors 
to  Christ,  all  should  therefore  be  humble,  contented, 
and  thankful,  maintaining  the  unity  of  the  Spirit  in 
the  bond  of  peace,  and  dwelling  together  as  heirs  of 
the  grace  of  life,  that  their  prayers  may  not  be  hin- 
dered. Such  I  take  to  be  the  sense  of  the  first 
verse  of  our  text:  "But  unto  every  one  of  us  is 
given  grace  according  to  the  measure  of  the  gift  of 
Christ." 

The  apostle  next  notices  the  ascension  of  Christ, 
as  an  encouragement  to  believers  to  confide  in  him 
for  grace  and  strength  to  fufil  the  duties  and  secure 
the  end  of  their  high  calling:  "  Wherefore  he  saith, 
when  he  ascended  up  on  high,  he  led  captivity  cap- 
live,  and  gave  gifts  unto  men."  These  words  are  a 
quotation  from  the  sixty-eighth  Psalm,  eighteenth 


156  EXPOSITION   OF 

verse.  The  latter  clause,  which  the  apostle  does 
not  cite,  reads  thus:  "  Yea,  for  the  rebellious  also, 
that  the  Lord  God  might  dwell  among  them."  The 
immediate  design  of  this  Psalm  appears  to  have 
been  to  celebrate  the  removal  of  the  ark  of  the  cove- 
nant to  Mount  Sion,  where  it  was  placed  first  in 
the  tabernacle,  and  afterwards  in  the  temple.  But 
that  the  words  just  cited  are  applicable  to  the  Re- 
deemer, the  use  which  Paul  makes  of  them  is  evi- 
dence sufficient.  Bishop  Home,  in  his  commen- 
tary on  the  book  of  Psalms,  after  expounding  the 
verse  in  its  primary  import,  concludes  his  remarks 
upon  it  in  these  words:  "  But  this  whole  transac- 
tion, (i.  e.  the  removal  of  the  ark,)  like  many  others 
of  old,  being  a  figurative  one,  the  apostle,  Eph.  iv. 
8,  has  applied  the  words  before  us  to  our  blessed 
Saviour,  the  true  ark  on  which  the  glory  rested, 
w^ho  personally  ascended  up  to  the  highest  heavens, 
'  led  captivity  captive'  by  triumphing  over  his  con- 
quered enemies;  and  having  received  gifts  from  his 
heavenly  Father,  as  the  fruits  of  his  victory,  gave 
them  unto  men  as  was  most  conducive  to  the  estab- 
lishment of  his  Church,  '  that  the  Lord  God  might 
dwell  among  them.'  "  How  should  it  confirm  our 
faith  in  the  glorious  Saviour,  to  find  his  victory  and 
ascension  made  the  subject  of  type  and  prophecy 
many  hundreds  of  years  before  his  appearance  in 
the  flesh!  Know,  assuredly,  that  his  mediation  has 
been  accepted;  that  the  sacrifice  of  his  blood  is 
available  to  the  forgiveness  of  sins;  that  he  has 
been  received  back  again  amid  the  acclamations  of 
angels  to  that  glory  which  he  had  with  the  Father 
before  the  world  was ;  that  he,  as  the  great  High 
Priest  of  our  profession,  has  entered  heaven  in  the 
name  of  his  Church,  and  that  there,  from  his  high 
and  holy  place,  he  guards  her  interests,  supplies 
her  wants,  and  builds  her  up  in  truth  and  holiness, 
that  she  may  be  for  ever  *'a  habitation  of  God, 


THE   EPHESIANS.  157 

through  the  Spirit."  Trust  in  him,  believer;  he  is 
the  Lord  thy  Redeemer ;  and  in  him  is  everlasting 
strength,  unsearchable  riches,  inexhaustible  grace, 
and  perennial  springs  of  consolation. 

The  next  two  verses  are  included  in  a  paren- 
thesis, and  seem  intended  to  remind  us  that  He,  who 
is  now  exalted  far  above  all  visible  heavens,  is  the 
same  person  that  condescended  to  be  born  of  the 
virgin ;  to  suffer,  obey,  and  die,  and  go  down  into 
the  bosom  of  the  earth,  the  just  for  the  unjust,  that 
he  might  bring  us  to  God.  "Now  that  he  ascend- 
ed, what  is  it  but  that  he  also  descended  first  into 
the  lower  parts  of  the  earth  ?  He  that  descended 
is  the  same  also  that  ascended  up  far  above  all 
heavens,  that  he  might  fill  all  things."  His  amazing 
condescension  is  here  contrasted  with  his  triumphant 
return  to  the  bosom  of  the  Father;  and  the  great 
end  of  both  is,  "  that  he  may  fill  all  things:"  that 
is,  that  he  may  supply  all  the  wants  of  his  Church 
here  on  earth,  furnish  her  with  all  officers,  ordinan- 
ces, and  sanctifying  influences  needful  to  her  en- 
largement, order  and  purity;  that  in  due  time  she 
may  be  completely  redeemed  in  all  her  members, 
and  be  prepared  to  enter  into  the  joy  of  her  Lord. 

In  the  expression,  "led  captivity  captive  and  gave 
gifts  unto  men,"  used  in  the  eighth  verse,  there 
seems  to  be  an  allusion  to  a  military  triumph,  in 
which  the  conqueror,  with  the  captives  in  his  train, 
was  accustomed  to  scatter  largesses,  or  donatives, 
from  his  chariot,  among  the  people  who  hailed  and 
welcomed  him  on  his  entrance  into  cities,  or  places 
of  note.  And  here  follows,  (verse  11th)  a  list  of 
some  of  Christ's  royal  donations,  or  ascension  gifts: 
"  And  he  gave  some  apostles,  and  some  prophets, 
and  some  evangelists,  and  some  pastors  and  teach- 
ers." Apostle,  is  a  name  of  office,  given  to  one 
who  is  sent  forth  publicly  on  any  important  busi- 
ness, or  to  proclaim  any  important  tidings.  It  is 
14 


158  EXPOSITION   OF 

now  applied  almost  exclusively  to  those  men  whom 
Christ  chose  and  qualified  in  a  special  manner,  to 
organize  the  Christian  Church,  to  complete  the 
canon  of  sacred  Scripture,  and  commence  the  min- 
istry of  reconciliation.  Before  his  crucifixion  he 
selected  twelve,  who  were  his  constant  attendants, 
except  for  a  short  time  when,  by  his  order,  they 
went  forth  in  pairs  to  preach  repentance  and  the 
near  approach  of  the  kingdom  of  heaven,  or  Chris- 
tian dispensation.  Their  names  are  given  in  the 
tenth  chapter  of  Matthew.  They  did  not  receive 
their  commission  till  after  our  Lord's  resurrection, 
and  a  few  days  before  his  ascension  ;  nor  did  they 
enter  fully  on  the  duties  of  their  office,  for  they 
were  not  qualified  fully  till  the  day  of  Pentecost, 
ten  days  after  their  Master's  ascension.  Then,  and 
not  till  then,  did  the  Christian  dispensation  com- 
mence. To  substantiate  a  man's  claim  to  the  apos- 
tolic office,  he  must  have  seen  Christ  after  his 
resurrection;  must  exhibit  evidence  of  having  been 
commissioned  by  him  to  preach  and  found  churches ; 
must  be  able  to  speak  various  languages  without 
having  learned  them  in  the  ordinary  way ;  be  able 
to  work  miracles,  and  communicate  that  power  to 
others  by  imposition  of  hands.  Paul,  though  called 
to  the  apostleship  some  time  after  our  Lord's  ascen- 
sion, had  all  these  qualifications.  He  saw  Jesus 
when  on  his  way  to  Damascus;  and  his  other  cre- 
dentials he  exhibited  on  various  occasions.  And  if 
these  qualifications  were  requisite  to  constitute  an 
apostle,  as  appears  from  several  passages  of  Scrip- 
ture, 1  Cor.  ix.  1,  2;  2  Cor.  xii.  2,  it  is  plain  that 
the  apostles,  in  regard  to  the  distinctive  characteris- 
tics of  their  office,  have  no  successors.  Ministers 
of  the  gospel,  for  the  edifying  of  the  body  of  Christ, 
there  are,  and  will  be  till  the  end  of  the  world ;  but 
apostles,  properly  so  called,  there  are  none.  Infal- 
lible  teachers  and  miraculous  powers  ceased  with 


THE   EPHESIANS.  159 

the  termination  of  the  period  and  the  removal  of 
the  circumstances  which  rendered  them  necessary 
in  the  judgment  of  the  Redeemer. 

"  And  some  prophets:" — The  prophetical  office 
consists  in  two  things :  first,  and  mainly,  the  pre- 
dicting of  future  events  under  divine  inspiration; 
and  secondly,  teaching  the  people  by  delivering  to 
them  the  messages  of  God,  and  by  expounding  the 
Scriptures.  In  the  former  particular,  their  office 
was  peculiar  to  themselves;  in  the  latter,  it  was 
common  to  them  and  the  priests  and  doctors  of  the 
law  under  the  Jewish  dispensation.  That  both 
parts  of  the  office  were  exercised  in  the  apostolic 
age  appears  from  sundry  passages  of  the  New  Tes- 
tament ;  but  whether  by  a  distinct  order  of  men, 
does  not  appear  so  clearly.  Paul  was  a  prophet  as 
well  as  an  apostle.  But  those,  in  general,  who 
conducted  the  exercises  in  religious  meetings  are 
often  called  prophets,  as  we  learn  from  1  Cor.  xiv. 
And  it  seems  probable  that  some  were  employed  in 
this  service  who  did  not  exercise  fully  the  functions 
of  either  apostle,  evangelist,  or  pastor ;  yet  the 
office  of  a  prophet  is,  in  part,  comprised  in  that  of 
a  gospel  minister  ;  as  it  is  an  important  branch  of 
his  duty  to  teach  the  people,  and  announce  to  them 
the  messages  of  Jehovah,  communicated  in  the 
Holy  Scriptures. 

"And  some  evangelists:" — The  word  evangelist, 
signifies  a  bearer  of  good  tidings.  Hence  it  is  ap- 
plied to  Matthew,  Mark,  Luke  and  John,  the  four 
sacred  writers  who-have  given  us  a  history  of  our 
Lord's  life,  death,  and  resurrection,  with  the  glo- 
rious things  that  he  did,  said,  and  suffered  for  our 
salvation ;  the  best  tidings  that  ever  were  published 
in  the  present  world.  But  the  name  was  also  given 
to  those  who,  under  the  direction  of  the  apostles, 
preached  the  gospel  from  place  to  place,  watering 
the  churches  planted  by  the  apostles,  but  not  con- 


160  EXPOSITION   OF 

tinuing  long  in  any  one  place.     Such  were  Timo- 
thy, Titus,  Philip,  Apollos,  and  others. 

The  substance  of  this  office  is  continued  in  the 
Church  in  the  character  of  the  missionary ;  a  cha- 
racter by  no  means  appreciated,  even  by  Christians, 
as  it  ought  to  be;  for  it  is  undoubtedly  of  divine 
appointment.  The  Redeemer  himself  was,  in  a 
qualified  sense,  a  missionary ;  and  so  were  his  apos- 
tles. Most  that  has  been  done  in  evangelizing  the 
pagan  world  has  been  effected  by  the  agency  of 
missionaries.  Let  them  not  be  neglected  or  despi- 
sed. Let  not  Christians  forget  to  pray  for  them, 
or  be  backward  to  contribute  to  their  education  and 
support.  The  present  state  of  the  world  calls  for 
the  labours  of  at  least  thirty  thousand  more  than  are 
now  engaged  in  the  work;  and  Christendom  is 
abundantly  able  to  furnish  them.  All  that  is  want- 
ing is  a  strong  sense  of  duty  on  the  subject,  con- 
nected with  a  systematic  and  catholic  co-operation. 
The  mean  sum  of  five  dollars  a  year  from  every 
professor  of  the  Christian  religion,  would,  under  a 
divine  blessing,  bring  forward  the  requisite  number 
in  the  course  of  a  few  years.  What  a  change 
might  thus  be  produced  on  the  moral  and  religious 
aspect  of  this  earth !  I  am  decisively  of  opinion 
that  had  we  a  suitable  number  of  evangelists,  men 
of  talents  and  zeal,  constantly  engaged  in  visiting 
and  preaching,  not  only  to  vacant  congregations, 
but  also  to  those  that  have  stated  pastors,  the  salu- 
tary effects  would  soon  be  experienced  by  both  pas- 
tors and  people.  A  few  such,  evangelists  as  the 
Rev.  George  Whitefield  would  be  an  inestimable 
blessing  to  our  churches.  May  we  not  hope  that 
this  desideratum  will  soon  be,  in  part,  supplied  by 
means  of  our  Theological  Seminaries  and  Educa- 
tion Societies?  In  former  times,  "when  the  Lord 
gave  the  word,  great  was  the  company  of  those  that 
published  it."  Ps.  Ixviii.  11.     Yea,  and  it  will  he 


THE  EPHESIANS.  161 

so  again;  for  the  mouth  of  the  Lord  hath  spoken  it. 
The  Sun  of  Righteousness,  rising  above  the  moun- 
tains, shall  pour  his  gladdening  influence  into  every 
region  of  our  dark  and  miserable  vt^orld. 

"  And  some  pastors  and  teachers:" — The  mean- 
ing of  these  terms  is  too  well  understood  to  need 
much  explanation.  They  are  probably  both  in- 
tended to  mark  the  same  office,  the  latter  express- 
ing literally  what  the  former  does  figuratively.  Had 
they  been  used  to  denote  different  offices,  the  word 
some,  I  suppose,  would  have  been  placed  between 
them,  as  it  is  between  apostles  and  prophets,  and 
prophets  and  evangelists.  Pastor  is  synonymous 
with  shepherd,  and  signifies  one  whose  business  it 
is  to  feed  others;  and  though  all  teachers  are  not 
pastors,  yet  every  pastor  is  a  teacher.  And  as  the 
spiritual  pastor  is  to  feed  his  flock  with  truth,  or  in 
Scripture  phraseology  "  with  knowledge  and  under- 
standing," teacher  expresses  an  important  part, 
though  not  the  whole  of  his  duty.  Besides  teach- 
ing, the  pastor  is  bound  to  guard  his  flock  against 
the  intruding  wolf,  to  maintain  discipline,  to  admin- 
ister the  sacramental  provisions  of  the  chief  Shep- 
herd, to  cherish  the  lambs,  to  reclaim  the  wanderer, 
to  sympathize  with  the  sick,  and  comfort  the  dying. 
The  pastoral  office,  therefore,  includes  that  of 
teacher ;  and  is  the  same  as  that  of  a  settled  minis- 
ter of  the  gospel.  This  office  is  continued,  and  is 
to  be  perpetuated  in  the  Christian  Church.  Let  it 
ever  be  regarded  as  one  of  the  Saviour's  ascension 
gifts. 

The  great  end  and  design  of  these  several  offices 
and  officers  is  specified  in  the  next  verse:  "For 
the  perfecting  of  the  saints  for  the  work  of  the  min- 
istry, for  the  edifying  of  the  body  of  Christ."  First, 
"  For  the  perfecting  of  the  saints  for  the  ministerial 
work."  That  is,  aposfles,  evangelists,  pastors  and 
teachers  are  to  train,  to  prove,  and  ordain  other  saints 
14* 


162  EXPOSITION   OP 

or  pious  men  to  the  work  of  the  Christian  ministry^ 
that  there  never  may  be  wanting  labourers  for  the 
gospel  harvest.  And  this,  by  the  way,  shows  the 
necessity  of  a  regular  induction  into  the  ministerial 
office.  "  No  man  taketh  this  honour  to  himself." 
That  is,  no  man  has  a  right  to  do  so.  There  is  an 
instituted  door  of  entrance;  and  he  who  climbs 
over  the  wall  is  an  intruder,  and  is  characterized  by 
Christ  in  strong  terms  of  disapprobation.  "  The 
work  of  the  ministry:" — Let  this  be  well  noted  by 
those  who  may  be  preparing  for  it — well  remem- 
bered by  those  who  enjoy  its  benefits.  It  is  a 
work — not  a  sinecure — a  work  of  so  much  magni- 
tude and  responsibihty,  that  no  serious  and  humble 
man  would  dare  to  undertake  it,  were  it  not  for  the 
good  word  of  promise:  "Lo,  I  am  with  you  always; 
even  to  the  end  of  the  world:  Amen."  But,  se- 
condly, the  main  design  is,  "that  the  body  of  Christ 
may  be  edified."  The  body  of  Christ  is  the  Church. 
How  intimate  the  relation  between  the  head  and  the 
body !  To  edify  this  body  is  to  favour  its  growth 
by  the  application  of  the  instituted  means  of  health 
and  nourishment ;  or,  to  drop  the  figure,  the  in- 
terests and  enlargement  of  the  Church  are  to  be 
promoted  by  preaching  repentance  towards  God, 
and  the  remission  of  sins  through  our  Lord  Jesus 
Christ;  by  urging  sinners  to  accept  of  the  Saviour, 
and  by  administering  consolation  and  encourage- 
ment to  the  pious.  And  this  work  of  edification  is 
to  be  continued  till  the  present  scene  shall  give 
place  to  the  new  heavens  and  the  new  earth ;  till 
the  gracious  designs  of  redeeming  love  shall  be 
completely  accomplished:  "Till  we  all  come  in 
the  unity  of  the  faith  and  of  the  knowledge  of  the 
Son  of  God,  unto  a  perfect  man,  unto  the  measure 
of  the  stature  of  the  fulness  of  Christ:"  To  whom 
be  glory,  in  the  Church,  "as  it  was  in  the  begin- 
ning, is  now,  and  ever  shall  be ;  world  without 
end:  Amen!" 


THE   EPHESIANS.  163 

LECTURE  XVII. 

CHRISTIAN    STABILITY. 

Ephesians,  IV.  14 — 16. — That  we  henceforth  be  no  more 
children,  tossed  to  and  fro,  and  carried  about  with  every 
wind  of  doctrine,  by  the  sleight  of  men,  and  cunning  crafti- 
ness, whereby  they  lie  in  wait  to  deceive:  but  speaking 
the  truth  in  love,  may  grow  up  into  him  in  all  things, 
which  is  the  head,  even  Christ:  from  whom  the  whole 
body  fitly  joined  together  and  compacted  by  that  which 
every  joint  supplieth,  according  to  the  effectual  working 
in  the  measure  of  every  part,  maketh  increase  of  the  body 
unto  the  edifying  of  itself  in  love. 

A  SUSCEPTIBILITY  of  religious  impressions  forms  a 
broad  line  of  distinction  between  man  and  every 
other  inhabitant  of  this  world.  And  in  this  his  su- 
periority to  other  animals  is  clearly  discernible.  By 
this  he  is  allied  to  angels  and  assimilated  to  God, 
the  source  and  model  of  perfect  excellence.  That 
supreme  love  of  religion  with  which  we  were  ori- 
ginally endowed,  has  been  lost  by  our  apostasy ; 
but  the  capacity  or  capability  of  being  renewed  in 
righteousness  and  holiness,  after  the  image  of  Him 
that  created  us,  still  remains.  The  constituent 
faculties  of  the  human  mind  are  the  same  now  as 
they  were  in  a  state  of  innocent  rectitude,  though 
darkness,  imbecility,  and  disorder  pervade  the 
whole  man.  We  are  alienated  from  God,  ob- 
noxious to  his  displeasure,  and  liable  to  perish  eter- 
nally ;  yet,  retaining  our  distinctive  characteristics 
in  the  scale  of  being,  we  can  neither  be  truly  happy 
nor  extensively  useful  in  the  kingdom  of  Jehovah 
while  our  social  affections  and  moral  powers  con- 
tinue in  a  state  of  perversion  from  their  original 
destination.  The  correctness  of  this  remark  is,  I 
believe,  felt  and  acknowledged  by  all  who  have 
paid  any  serious  attention  to  the  subject.  Hence  it 
is  that  most,  if  not  all  persons  who  have  attained 


164  EXPOSITION   OF 

to  the  age  of  mature  judgment  and  sober  reflection, 
feel  at  times  some  degree  of  anxiety  concerning 
their  duty  to  the  Creator,  and  the  way  in  which 
his  favour  may  be  secured.  There  is  a  monitor  in 
every  bosom  that  intimates  to  man  a  future  state,  a 
solemn  responsibility  for  his  present  conduct,  an 
eternity  of  weal  or  woe.  The  voice  of  this  inward 
monitor  is  often  disregarded  in  seasons  of  external 
prosperity,  while  men  are  encumbered  Math  the 
affairs  of  this  life;  but  in  adversity,  and  especially 
in  sickness,  when  we  are  compelled  to  think  of  our 
removal  into  the  world  of  spirits,  conscience  ob- 
tains a  hearing;  then  religious  truth,  a  religious 
character,  and  a  good  hope  of  heaven  and  happi- 
ness present  themselves  to  our  minds  as  matters  of 
immense  moment.  Yes,  when  we  come  to  lie  on 
the  bed  of  death,  we  shall  find  it  to  be  of  the  utmost 
importance  to  have  our  "hearts  fixed,  trusting  in 
God."  Most  cordially,  then,  should  we  welcome 
the  gospel  of  Christ  which  brings  life  and  immor- 
tality to  light ;  which  shows  us  the  way  to  the 
Father;  disperses  the  gloom  of  the  grave,  and  re- 
moves the  sting  of  death ;  which  proclaims  a 
Redeemer  mighty  to  save,  and  sets  before  us  a 
good  hope  through  grace  !  And  let  it  not  be  deemed 
a  thing  impossible  to  obtain  a  setded,  firm,  and 
comfortable  hope  in  the  mercy  and  favour  of  our 
heavenly  Father.  He  who  made  us  has  seen  with 
pity  the  desolation  which  we  have  brought  upon 
ourselves  by  rebelling  against  him.  Nor  has  he 
pitied  us  merely:  his  arm  has  brought  salvation, 
and  this  salvation  his  Spirit  applies  with  redeeming 
power  to  all  who  submit  to  his  authority  and  fly  to 
the  arms  of  his  love.  God  addresses  himself  to 
mankind  through  the  medium  of  his  written  word, 
that  word  which  is  able,  through  faith  in  the  Sa- 
viour whom  it  reveals,  to  make  us  truly  wise ;  to 
build  us  up  and  give  us  an  inheritance  among  them 


THE   EPHESIANS.  165 

that  are  sanctified.  At  no  period  since  the  fall  of 
man  has  the  world  been  destitute  of  witnesses  to 
testify  that  "  there  is  forgiveness  with  God,"  and 
that  he  may  be  feared  and  trusted  with  an  unwa- 
vering faith  and  a  confident  hope.  Even  before  the 
flood,  when  the  wickedness  of  man  became  speedily 
insufJerable  in  the  judgment  of  heaven,  we  find 
Abel,  and  Enoch,  and  Noah,  distinguished  by  the 
tokens  of  divine  favour  which  they  received.  And 
afterwards  we  read  of  Job,  who,  knowing  that  his 
Redeemer  lived,  eschewed  evil  and  triumphed  in 
the  hope  of  glory ;  of  Abraham  who  believed  God 
and  rejoiced  in  his  distant  view  of  the  promised 
seed,  in  whom  the  nations  were  to  be  blessed ;  of 
David  who  knew  that  God  would  guide  him  by  his 
counsel,  and  afterwards  receive  him  to  glory ;  of 
Daniel  who  worshipped  the  true  God  in  defiance 
of  the  lion's  den  and  the  fiery  furnace.  But,  not 
to  mention  others  among  those  who  lived  in  the 
early  twilight  of  the  Sun  of  Righteousness,  does  not 
the  Saviour  himself  assure  us  that  "  He  came  a  light 
into  the  world,  that  whosoever  believeth  in  him 
might  not  abide  in  darkness  ?"  Does  he  not  say, 
that  his  disciples  shall  know  the  truth,  and  that  the 
truth  shall  make  them  free?  Did  he  not,  before 
his  ascension  to  glory,  bequeath  to  his  people  a 
peace  which  passeth  understanding,  and  charge 
them  not  to  let  their  hearts  be  troubled,  but  to  con- 
sider themselves  interested  in  his  victory  over  the 
world  and  the  terrors  of  death  ?  Do  not  these  say- 
ings of  Christ  plainly  show  that  he  intended  his 
people's  faith  should  rest  on  a  solid  foundation ; 
that  their  minds  should  be  made  up  on  the  subject 
of  religion  ;  that  their  hearts  should  be  fixed  on  the 
unchangeable  God,  and  that  they  should  entertain  a 
hope  which  neither  the  vicissitudes  of  life  nor  the 
fears  of  death  can  greatly  disturb  ?  This  doctrine 
is  abundantly  taught  also  by  the  apostle  Paul.    For 


166  EXPOSITION  OF 

himself  he  declares,  "  I  know  whom  I  have  be- 
lieved; and  am  persuaded  that  he  is  able  to  keep 
that  which  I  have  committed  to  him."  He  exhorts 
Christians  to  examine  and  prove  themselves  whe- 
ther they  be  in  the  faith,  which  evidently  supposes 
it  possible  and  desirable  to  obtain  a  satisfactory 
measure  of  evidence  of  our  interest  in  redeeming 
love.  And  in  the  passage  of  Scripture  now  before 
us,  he  represents  stability  in  the  faith  of  the  gospel 
as  one  great  end  and  design  of  the  Christian  revela- 
tion, and  of  the  inestimable  blessings  which  Christ 
has  bestowed  on  his  Church:  "That  we  hence- 
forth be  no  more  children,  tossed  to  and  fro,  and 
carried  about  with  every  wind  of  doctrine,  by  the 
sleight  of  men  and  cunning  craftiness,  whereby  they 
lie  in  wait  to  deceive." 

As  children  are  easily  influenced,  and  liable  to  be 
led  astray  by  the  example  or  bad  advice  of  the 
wicked,  so  persons  ignorant  of,  or  uninfluenced  by 
the  truth  as  it  is  in  Jesus,  are  in  danger  at  all  pe- 
riods of  life,  of  yielding  a  ready  assent  to  any  new 
or  curious  doctrine  that  may  happen  to  be  fashion- 
able ;  especially  if  it  seem  to  favour  their  sins,  and 
accord  with  the  evil  propensities  of  the  human 
heart.  And  this  danger  is  rendered  the  greater  by 
the  zeal  and  industry  of  men  who  exert  their  inge- 
nuity to  invent  some  scheme  of  religion  which  will 
give  greater  latitude  to  sinful  passions,  and  require 
less  self-denial  than  that  which  is  revealed  in  the 
Bible.  Men  of  this  stamp  abounded  in  the  age  of 
the  apostles;  and  under  various  modifications,  their 
successors,  in  large  numbers,  have  come  down  to 
our  own  times.  They  are,  in  general,  men  of  very 
plausible  pretensions,  uniting  in  many  instances, 
what  are  commonly  called  admirable  qualities  with 
something  of  what  Paul  denominates  "  cunning 
craftiness."  The  methods  which  they  take  to  effect 
their  designs  are  diversified,  so  as  to  suit  the  differ- 


THE   EPHESIANS.  167 

ent  classes  into  which  mankind  are  divided.  They 
are  remarkable  for  their  theological  refinements, 
and  novel  criticisms  on  the  sacred  Scripture,  from 
which  they  not  unfrequently  take  the  liberty  of  ex- 
punging such  passages  as  make  against  their  hypo- 
thesis. They  would  have  a  religion  quite  rational, 
entirely  free  from  mystery,  tolerant  to  the  pleasures 
of  sense,  and  very  moderate  in  its  claims  upon  the 
hearts  and  active  exertions  of  mankind.  They  are 
fond  of  complimenting  human  nature,  see  no  neces- 
sity for  a  divine  influence  to  change  the  heart,  nor 
of  an  infinite  atonement  for  the  remission  of  sin. 
They  make  strong  professions  of  candour,  give  no 
quarters  to  bigotry ;  and  their  charity  is  so  enlarged 
as  to  extend  alike  to  the  opinions  and  the  persons 
of  mankind.  But  this  is  another  gospel  than  that 
which  Christ  and  his  apostles  preached.  And 
however  it  may  flatter  the  pride  and  suit  the  taste  of 
sinners,  it  is  far  from  being  adapted  to  their  mise- 
rable circumstances.  "Beware  lest  any  man  spoil 
you  through  phflosophy  and  vain  deceit;  after  the 
tradition  of  men,  after  the  rudiments  of  the  world, 
and  not  after  Christ."  Col.  ii.  8.  Let  us  embrace 
with  a  firm  faith  the  gospel  of  the  New  Testament. 
Here  we  have  a  statement  of  facts  corroborated  by 
the  experience  of  ages ;  and  a  system  of  doctrines 
which  approves  itself  to  every  man's  conscience  in 
the  sight  of  God.  Here,  too,  we  have  a  plan  of 
redemption  disclosed  which,  with  all  its  mysteries, 
is  worthy  of  God,  and  provides  an  efl^ectual  remedy 
for  the  deep  and  dreadful  malady  of  our  nature. 
Receive  the  account  which  this  gospel  gives  of  the 
corruption  of  your  hearts.  It  teaches  you  that  you 
have  ruined  yourselves;  that  you  are  by  nature 
dead  in  trespasses  and  in  sins;  without  strength, 
and  without  a  disposition  to  return  to  your  duty 
till  you  receive  it  from  God.  This  information, 
though  humbling,  is  salutary ;  and  careful  self-ex- 


168  EXPOSITION   OF 

amination  will  convince  yon  of  its  truth.  Receive 
the  Lord  Jesus  Christ,  whom  this  gospel  sets  forth 
as  the  propitiation  for  your  sins.  You  have  re- 
demption through  his  blood;  and  his  righteousness 
is  unto  and  upon  all  them  that  believe.  "  He  that 
believeth  shall  be  saved."  This  is  the  divine  testi- 
mony ;  and  it  constitutes  your  warrant  to  lay  hold 
on  eternal  life  in  Christ  Jesus.  And  while  you  rely 
on  the  Redeemer  alone  for  salvation,  make  the  pre- 
cepts of  his  gospel  the  law  of  your  duty,  and  attend 
diligently  on  all  his  ordinances  as  the  instituted 
means  of  your  growth  in  grace  and  holiness ; 
"  continuing  instant  in  prayer,  and  watching  there- 
unto with  all  perseverance."  Thus  may  you  hope 
to  attain  "  to  the  stature  of  a  perfect  man  in  Christ, 
and  be  no  more  children,  tossed  to  and  fro,  and 
driven  about  by  every  wind  of  doctrine,  by  the 
sleight  of  men,  and  cunning  craftiness,  whereby  they 
lie  in  wait  to  deceive."  In  the  faith  of  those  doc- 
trines thousands  of  our  race  have  obtained  peace 
with  God,  and  have  been  enabled  to  meet  death  in 
the  joyous  and  certain  expectation  of  a  blessed 
immortality.  The  same  hope  is  set  before  you, 
reader.  Lay  hold  of  it,  not  doubting  that  you  shall 
find  mercy;  and  that  an  abundant  entrance  shall  be 
administered  to  you  into  the  everlasting  kingdom  of 
our  Lord  Jesus  Christ. 

The  next  verse  reminds  us  that  the  spirit  of  Chris- 
tianity is  a  spirit  of  kindness;  that  Christ  is  not 
only  the  model  of  moral  excellence,  but  the  foun- 
tain-head and  source  of  all  divine  and  sanctifying 
influence.  "  But  speaking  the  truth  in  love,  may 
grow  up  into  him  in  all  things,  which  is  the  head, 
even  Christ."  Truth  here  means,  I  suppose,  doc- 
trine, gospel  doctrine,  in  opposition  to  false  notions 
on  the  subject  of  religion.  This  truth  the  ministers 
of  Christ  are  especially  bound  to  preach  and  main- 
tain on  all  occasions  and  at  all  hazards.     It  is  to  be 


THE  EPHESIANS.  169 

published  in  its  due  connection,  naked  majesty,  and 
divine  simplicity.  Error,  when  adorned  with  the 
beauties  of  language,  may  gratify  the  taste;  but 
truth,  and  truth  only,  can  profit  the  souls  of  men. 
And  as  the  truth  of  the  gospel  exhibits  the  love  of 
God  in  providing  a  Saviour  and  proffering  salvation 
to  the  chief  of  sinners,  so  it  should  be  preached  in  a 
faithful,  affectionate,  and  earnest  manner,  flowing 
from  a  heart  of  kindness  and  compassion,  resem- 
bling that  of  the  Saviour,  who,  while  we  were  yet 
sinners,  died  for  us.  Private  Christians  are  also  to 
speak  the  truth  in  love.  And  in  order  to  this,  they 
must  be  acquainted  with  it ;  at  least  in  its  leading 
and  essential  principles.  It  must  furnish  the  matter 
for  their  secret  meditation,  as  well  as  the  topic  of 
their  frequent  conference  with  one  another.  They 
are  to  profess  the  truth,  to  receive  its  promises, 
obey  its  precepts,  and  fear  its  threatenings.  They 
are  likewise  to  defend  the  truth;  but  in  holding  fast 
their  profession,  and  in  contending  earnestly  for  the 
faith  once  delivered  to  the  saints,  they  are  not  to 
sacrifice  meekness  and  charity  to  the  desire  of  vic- 
tory. Religious  controversy  is  sometimes  neces- 
sary ;  but  love  is  always  necessary.  We  should  be 
"prepared  to  give  a  reason  of  the  hope  that  is  in  us 
to  every  one  that  asketh  us,  with  meekness  and 
fear."  Christians  may  and  ought  to  be  united  in 
heart  and  affection,  even  when  they  cannot  see  ex- 
actly eye  to  eye  on  minor  points.  We  may  give  a 
decided  preference  to  our  own  form  of  sound  words, 
and  to  our  own  system  of  ecclesiastical  polity;  but 
no  man  is  perfect  in  this  life;  no  creed  is  altogether 
faultless;  mutual  forbearance  is,  therefore,  to  be 
exercised,  and  charity  to  be  indulged  among  Chris- 
tian denominations  as  well  as  individuals.  "  No- 
thing is  to  be  done  through  strife  or  vain  glory." 
Thus  holding,  speaking,  professing  and  maintaining 
the  truth  in  love,  we  grow  more  and  more  into  the 
15 


170  EXPOSITION   OP 

similitude  of  Christ,  our  glorious  exemplar  and  di- 
vine Head,  from  whose  communicative  fulness  we 
receive  grace  to  be  faithful,  and  strength  to  persevere 
unto  the  end. 

In  the  next  verse  our  dependence  on  Christ  is 
expressed  in  terms  still  more  full  and  forcible: 
"  From  whom  the  whole  body,  fitly  joined  together 
and  compacted  by  that  which  every  joint  supplieth, 
according  to  the  effectual  working  in  the  measure  of 
every  part,  maketh  increase  of  the  body  unto  the 
edifying  of  itself  in  love."  There  is  plainly  an 
allusion  here  to  the  science  of  anatomy.  "  As  the 
human  body  is  formed  by  the  union  of  all  the  mem- 
bers to  each  other  under  the  head  and  by  the  fitness 
of  each  member  for  its  own  office  and  place  in  the 
body,  so  the  Church  is  formed  by  the  union  of  its 
members  under  Christ,  the  head:  and  as  the  human 
body  increases  till  it  arrives  at  maturity  by  the 
energy  of  every  part  in  performing  its  proper  func- 
tion by  virtue  of  its  connection  with  the  head,  and 
by  the  sympathy  of  every  part  with  the  whole ;  so 
ihe  body,  or  Church  of  Christ,  grows  to  maturity 
by  the  proper  exercise  of  the  gifts  and  graces  of  in- 
dividuals for  the  benefit  of  the  whole."*  What 
pity  it  is  that  the  visible  kingdom  of  our  Redeemer 
has  hitherto  borne  so  faint  a  resemblance  to  this 
divine  description  of  its  union  and  harmony ! 
When  will  Christians  love  one  another  with  a  pure 
heart,  fervently?  Surely  "  they  that  are  joined  to 
the  Lord  are  one  spirit;"  why  should  they  not 
prove  to  the  world  that  they  are  of  one  heart  and 
of  one  mind  ?  They  are  members  of  the  same  body, 
and  depending  on  the  same  head ;  why  should  they 
not  sympathize  with  one  another?  Why  should 
there  be  jealousies,  and  strifes,  and  schisms  in  the 
family  of  God?     These  things  ought  not  so  to  be; 

*  See  McKnight  on  Ephesians,  in  loc. 


THE  EPHESIANS.  171 

and  the  only  reason  why  they  do  exist  is  to  be 
found  in  the  fact  that  believers  are  sanctified  only 
in  part.  The  day  of  small  things,  however,  is  not 
to  be  despised.  The  difl!'erent  sections  of  Christen- 
dom are  gradually  approximating  one  another ; 
by  and  by  all  middle  walls  of  partition  will  be  taken 
away;  the  shibboleths  of  party  will  ere  long  be 
forgotten;  and  then  will  the  whole  household  of 
faith  be  seen  dwelling  together  in  amity  under  the 
banner  of  Christ,  acknowledged  and  adored  as  their 
all  and  in  all,  to  the  glory  of  God  the  Father. 


LECTUKE  XVIII. 

THE  PURITY  OF  TRUE  RELIGION. 

Ephesians,  IV.  17 — 24. — This  I  say,  therefore,  and  testify 
in  the  Lord,  that  ye  henceforth  walk,  not  as  other  Gentiles 
walk,  in  the  vanity  of  their  mind;  having  the  understand- 
ing darkened,  being  alienated  from  the  life  of  God,  through 
the  ignorance  that  is  in  them,  because  of  the  blindness  of 
their  heart;  who,  being  past  feeling,  have  given  themselves 
over  unto  lasciviousness,  to  work  all  uncleanness  with 
greediness.  But  ye  have  not  so  learned  Christ;  if  so  be 
that  ye  have  heard  him,  and  have  been  taught  by  him,  as 
the  truth  is  in  Jesus :  that  ye  put  off,  concerning  the 
former  conversation,  the  old  man,  which  is  corrupt  accord- 
ing to  the  deceitful  lusts;  and  be  renewed  in  the  spirit  of 
your  mind  ;  and  that  ye  put  on  the  new  man  which,  after 
God,  is  created  in  righteousness  and  true  holiness. 

Whatever  may  be  the  temper  and  practice  of 
nominal  Christians,  Christianity  itself  is  a  holy  re- 
ligion. When  cordially  embraced,  it  renovates  the 
heart,  enlightens  the  mind,  raises  the  affections  from 
earth  to  heaven,  and  changes  entirely  the  moral 
character,  conduct,  and  prospects  of  man.  The 
grace  which  it  proclaims  is  never  applied  to  the 
injury  of  truth  and  righteousness.  The  subjects  of 
gospel  grace   are  solemnly  required  to  fear  God 


172  EXPOSITION   OF 

and  keep  his  commandments;  to  come  out  from  the 
world,  and  be  separate  from  the  workers  of  iniquity: 
to  have  no  fellowship  with  the  unfruitful  works  of 
darkness,  but  rather  to  reprove  them.  However 
they  may  have  lived,  in  time  past,  from  the  moment 
they  give  up  their  names  to  Christ,  they  are  to 
walk  as  he  walked,  proving  themselves  to  be  a  pe- 
culiar people,  zealous  of  good  works.  And  to  put 
the  professed  followers  of  Christ  in  remembrance  of 
the  holy  end  and  design  of  their  high  calling,  is  an 
important  branch  of  ministerial  duty.  In  doing 
this,  great  plainness  and  solemnity  are  to  be  used. 
Hear  how  the  apostle  Paul  addressed  the  Chris- 
tians of  Ephesus:  "This  I  say,  therefore,  and  tes- 
tify, in  the  Lord,  i.  e.,  in  the  name  and  by  the 
authority  of  the  Lord  Jesus  Christ,  that  ye,  hence- 
forth, walk  not  as  other  Gentiles  walk."  And  to 
you  who  have  professed  the  Christian  religion,  I 
am  bound  to  say  and  testify,  in  the  same  name  and 
by  the  same  authority,  that  you  are  not  permitted 
by  the  religion  which  you  profess  to  live  and  act 
as  do  other  people,  who  acknowledge  no  subjection 
to  Christ,  nor  any  regard  for  his  cause  and  king- 
dom. You  stand  in  a  peculiar  relation  to  God; 
you  have  entered  into  covenant  with  him ;  you  have 
given  yourselves  up  to  him,  and  publicly  engaged 
to  serve  him  in  newness  of  life.  You  are  not  your 
own.  One  is  your  Master,  even  Christ;  and  he 
has  a  right,  by  creation  and  redemption,  to  claim 
your  whole  service,  your  whole  influence,  your 
whole  hearts.  You  indulge  high  and  heavenly 
hopes,  and  are  under  eternal  obligations  to  your  Re- 
deemer. You  have  the  promise  of  grace  and  glory; 
you  enjoy  singular  privileges;  and,  to  be  consistent, 
you  must  be  singularly  devoted  to  God.  Let  none 
imagine  that  strict  piety  and  non-conformity  to  the 
world  are  not  as  necessary  now,  as  they  were  in  the 
days  of  the  apostles.     The  laws  of  our  holy  religion 


THE  EPHESIANS.  173 

are  immutable — the  precepts  of  Christ  are  always 
and  every  where  alike,  obligatory  on  Christians. 
The  plan  of  redeeming  mercy  is  one  and  the  same 
throughout  all  ages,  and  among  all  people.  It  is 
not  altered  to  suit  the  fashion  of  the  times,  or  the 
usages  of  the  multitude.  If  a  majority  of  your 
neighbours  and  acquaintance  neglect  God,  and  the 
ordinances  of  his  appointment,  that  is  no  good 
reason  why  you  should  do  so.  If  your  neighbours 
are  living  without  God  in  the  world,  they  stand  in 
the  more  need  of  the  light  and  influence  of  your 
pious  example.  If  they  occasionally  interrupt  you 
in  family  worship,  and  observe  you  going  regularly 
on  the  Sabbath  to  the  house  of  God,  they  must  con- 
clude that,  in  your  judgment  religion  is  a  serious, 
and  an  every-day-concern ;  and,  while  they  observe 
your  godly  deportment,  conviction  may  through  a 
divine  blessing,  fasten  upon  their  consciences  and 
awaken  them  to  a  sense  of  duty.  But  be  this  as  it 
may,  religion  is  a  personal  concern.  Every  one, 
in  this  matter,  must  bear  his  own  burden,  and  give 
an  account  of  himself  at  last  to  the  Creator  and 
Judge  of  the  world.  If  nine-tenths,  or  ninety-nine 
hundredths  of  mankind  should  turn  atheists,  it 
would  still  be  your  duty,  and  ought  to  be  regarded 
as  your  honour  and  privilege  to  fear  God  and  keep 
his  commandments.  Should  scoffers  increase,  and 
unsound  professors  of  the  gospel  apostatize,  to  any 
conceivable  amount,  it  would  be  your  bounden  duty, 
nevertheless,  to  acknowledge  Christ  before  men, 
to  devote  yourselves  and  your  children  to  the  Triune 
Jehovah  in  the  sacrament  of  baptism,  and  to  com- 
memorate your  Saviour's  love  in  the  stated  and 
reverential  use  of  the  sacramental  symbols  of  his 
body  broken,  and  his  blood  shed  for  the  remission 
of  sins.  That  is  a  false  and  mischievous  maxim, 
which  teaches  us  that  "  we  must  do  as  other  people 
do."  We  have  a  more  sure,  a  more  uniform,  a 
15* 


174  EXPOSITION   OF 

more  authoritative  rule  of  faith  and  practice.  The 
Bible  comprises  the  statutes  and  ordinances  of  that 
kingdom  to  which  we  profess  to  belong.  Through 
the  medium  of  this  blessed  volume  we  receive  the 
command  of  the  eternal  Father,  <'Be  ye  holy;  for 
I  am  holy" — and  the  declaration  of  the  gracious 
Redeemer,  "I  am  the  way" — and  the  still  small 
voice  of  the  unerring  Spirit,  "  'I'his  is  the  way, 
walk  ye  in  it."  No,  Christians,  you  are  not  to 
walk  as  do  others.  Your  way  is  marked  distinctly 
by  the  precepts  and  example  of  Christ.  And 
though  it  be  a  narrow,  afflicted,  and  unfrequented 
way,  yet  it  is  safe,  and  free,  and  pleasant.  It  has 
been  travelled  by  those  of  whom  the  world  was 
not  worthy.  Be  ye  followers  of  them  who  through 
faith  and  patience  are  now  inheriting  the  promises. 
But  what  was  there  in  the  walk  of  those  other 
Gentiles  which  made  it  necessary  for  the  Christian 
converts  to  come  out  from  among  them  and  be 
separate  ?  In  the  language  of  Scripture,  men's 
walk  is  often  used  to  denote  their  spirit  and  con- 
duct, their  principles  and  habits,  from  which  an 
estimate  is  to  be  formed  of  their  general  character. 
The  state  of  the  unchristianized  Gentiles  of  whom 
the  apostle  speaks,  appears  from  the  few  short 
hints  which  he  has  furnished  concerning  them,  to 
have  been,  in  a  religious  point  of  view,  deplorably 
miserable  and  abandoned.  Yet  it  is  a  faithful  pic- 
ture of  the  condition  of  ungodly  men  in  all  ages  of 
the  world,  except  in  Christian  countries  where  the 
gospel  exerts  a  restraining  influence  on  the  vicious 
propensities  of  mankind,  and  contributes  somewhat 
to  elevate  the  tone  of  public  manners.  Let  us  for  a 
moment  contemplate  this  picture  of  paganism,  and 
learn  from  it  to  be  thankful  for  our  religious  privi- 
leges, and  to  commiserate  the  case  of  those  who  are 
still  sitting  in  the  region  and  shadow  of  moral 
death. 


THE   EPHESIANS.  175 

The  first  prominent  feature  is  "  vanity  of  mind," 
or  foolishness  of  mind — want  of  that  wisdom  that 
is  from  above.  Hence  their  low  conceptions  of 
God,  their  senseless  idolatry,  their  passionate  fond- 
ness for  fables,  plays,  and  sports,  and  their  gross 
perversion  of  the  most  obvious  principles  of  mo- 
rality and  religion.  "  Having  the  understanding 
darkened,"  they  had  but  slender  and  inadequate 
means  of  knowledge;  and  even  those  means  they 
did  not  improve  as  they  ought  to  have  done.  Theii 
sinful  habits  grew  inveterate.  Indulging  in  vain 
imaginations,  leaning  to  their  own  understandings, 
their  views  of  God  and  duty  became  more  and 
more  confused,  till  darkness,  gross  darkness,  cover- 
ed their  minds;  and  thus  they  were  prepared  for 
every  evil  work,  and  vicious,  sensual  gratification. 
"Being  alienated  from  the  life  of  God,  through  the 
ignorance  that  is  in  them,  because  of  the  blindness 
of  their  heart."  Their  ignorance  was  owing  in  a 
great  measure  to  the  state  of  their  hearts.  This 
was  the  seat  of  their  moral  malady.  God  never 
left  even  the  heathen  without  evidences  of  his  eter- 
nal power,  wisdom,  and  goodness.  "The  heavens 
declare  his  glory,  and  the  firmament  showeth  his 
handy-work."  But  that  inborn  depravity  of  heart, 
common  to  all  mankind,  indisposed  them  to  retain 
God  in  their  thoughts,  or  to  regard  with  suitable 
reverence  the  operations  of  his  hand.  Hence  their 
alienation  from  the  life  of  God,  because  of  the  blind- 
ness or  callous  ingratitude  of  their  heart."  They 
were  strangers  to  that  spiritual  life,  that  delightful 
communion  and  fellowship  with  the  Great  Father 
of  spirits  to  which  believers  are  admitted  through 
the  mediation  of  Jesus  Christ.  And  in  those  re- 
ferred to  by  the  apostle,  this  alienation  of  the  heart 
from  the  divine  source  of  life  and  bliss,  increased 
till  it  terminated  in  an  utter  abandonment  of  them- 


176  EXPOSITION  OF 

selves  to  vicious  practices  of  the  most  degrading 
and  infamous  kind. 

"  Who,  being  past  feeling,  have  given  themselves 
over  unto  lasciviousness  to  work  all  uncleanness 
with  greediness."  These  words  describe  a  degree 
of  atrocious  wickedness  to  which,  one  would  gladly 
hope,  but  few  men  arrive.  Yet  we  know  that  sin 
is  of  a  hardening  and  progressive  nature.  Evil  men 
wax  worse  and  worse.  Not  only  Paul  the  apostle, 
but  several  other  ancient  writers  of  unimpeachable 
veracity,  give  us  shocking  accounts  of  the  state  of 
morality  in  the  pagan  world.  Crimes  which  de- 
cency forbids  us  to  name,  were  perpetrated  by  the 
people  without  a  blush,  and  represented  as  under 
the  sanction  and  patronage  of  their  imaginary  gods. 
In  many  instances,  undoubtedly,  they  fulfilled  the 
lusts  of  the  flesh,  sold  themselves  to  lasciviousness, 
and  practised  all  manner  of  impurity  with  an  insa- 
tiable appetite,  without  the  fear  of  God  before  their 
eyes,  without  shame,  and  without  any  serious  ap- 
prehension of  a  judgment  to  come. 

But,  as  has  been  already  observed,  the  distress- 
ing picture  now  before  us  is  but  too  faithful  a  repre- 
sentation of  the  character  and  conduct  of  the  un- 
godly of  our  own  times.  "The  heart  of  man  is 
deceitful  above  all  things,  and  desperately  wicked." 
Uninfluenced  by  the  grace  of  God,  and  unre- 
strained by  fear  of  punishment,  it  is  the  hot-bed  of 
every  foul  production  that  pollutes  our  moral  at- 
mosphere and  disturbs  the  happiness  of  human 
life.  The  carnal  mind  is  enmity  against  God ;  and 
nothing  but  the  grace  of  the  Redeemer  can  change 
its  character,  and  rescue  it  from  the  dominion  of 
sin.  Our  own  observation  supplies  us  with  many 
affecting  instances  of  persons  living  in  this  land  of 
light  and  gospel  privileges,  in  a  state  of  manifest  and 
awful  alienation  from  the  life  of  God.  Walking  in 
the  vanity  of  their  minds,  bent  on  sensual  indul- 


THE  EPHESIANS.  177 

gences,  profaning  the  Sabbath,  neglecting  the  wor- 
ship, and  outraging  the  authority  of  their  Maker; 
wasting  their  time,  squandering  their  property,  im- 
pairing their  health,  and  besotting  their  minds  in 
scenes  of  intemperance  and  lewdness,  they  are 
surely  and  rapidly  filling  up  the  measure  of  their 
iniquity,  and  preparing  their  souls  for  the  blackness 
of  darkness  for  ever.  They  are  not  only  the  ene- 
mies of  God,  they  are  pests  of  society ;  corrupt  and 
corrupting  others;  they  are  self-destroyers,  their 
god  is  their  belly ;  they  glorify  in  their  shame,  they 
mind  earthly  things;  and,  if  they  turn  not,  they  will 
be  punished  with  everlasting  destruction  from  the 
presence  of  the  Lord,  and  by  the  glory  of  his 
power. 

"  But  ye,"  says  Paul  to  the  believers  in  Ephesus, 
"  have  not  so  learned  Christ;  if  so  be  that  ye  have 
heard  him,  and  have  been  taught  by  him  as  the 
truth  is  in  Jesus."  Nor  have  you  so  learned 
Christ,  if  you  are  Christians  in  deed  and  in  truth. 
You  have  learned  that  Jesus  is  a  holy  Saviour; 
that  he  came  to  save  you  from  your  sins ;  that  his 
gospel  is  altogether  a  holy  religion;  that  it  forbids 
you  to  live  after  the  flesh  on  pain  of  eternal  death ; 
that  it  claims  the  empire  of  your  heart,  commands 
you  to  abound  in  every  good  word  and  work ;  that 
it  proposes  to  make  you  new  creatures,  to  bring 
you  from  darkness  to  light,  to  redeem  you  from 
the  bondage  of  Satan,  and  make  you  the  sons  and 
daughters  of  the  Lord  Almighty.  You  have  learned 
that  there  is  in  the  religion  of  the  Lord  Jesus  Christ 
a  renewing,  transforming,  sanctifying,  and  vital 
power.  You  have  been  taught  that  it  changes,  not 
only  your  condition,  freeing  you  from  condemna- 
tion, and  giving  you,  through  the  Redeemer's 
righteousness,  a  tide  to  eternal  glory,  but  that  it 
also  changes  your  character,  making  you  holy  in 
your  degree,  even  as  God  is  holy. 


178  EXPOSITION   OP 

The  substance  of  what  you  learn  of  its  influence 
on  your  souls  is  expressed  in  the  following  strong 
and  beautiful  words  of  Paul:  "That  ye  put  oflf  con- 
cerning the  former  conversation  the  old  man,  which 
is  corrupt  according  to  the  deceitful  lusts,  and  be 
renewed  in  the  spirit  of  your  mind;  and  that  you 
must  put  on  the  new  man,  which  after  God,  is 
created  in  righteousness  and  true  holiness."  Let 
not  those  who  bear  the  Christian  name  forget  what 
manner  of  persons  they  ought  to  be  in  all  holy  con- 
versation and  temper.  This  entire  transformation 
of  character,  of  spirit  and  deportment,  is  the  high 
and  holy  aim  and  end  of  the  religion  which  we  pro- 
fess. The  real  Christian  is  a  new  man  in  Christ; 
is  renewed  in  the  spirit  of  his  mind ;  puts  off  his 
former  conversation,  renounces  the  lusts  of  the  flesh 
and  the  pride  of  his  heart;  lifts  his  thoughts  and 
affections  to  God  and  heaven,  and  is  clothed  in  the 
beautiful  garments  of  righteousness  and  true  holi- 
ness. Thus  he  walks  with  God,  grows  in  grace, 
abounds  in  the  works  of  faith  and  the  labours  of 
love,  and  aspires  to  glory,  honour  and  immortality. 
Come  the  day  when  this  blessed  religion  shall  per- 
vade all  hearts,  and  yield  its  genuine  fruits  to  the 
glory  of  its  divine  Author  throughout  our  peopled 
world ! 


LECTURE  XIX. 

TRUTH  AND  ITS  OBLIGATIONS. 

Ephesians,  IV.  25. — Wherefore,  putting  away  lying,  speak 
every  man  truth  with  his  neighbour;  for  we  are  members 
one  of  another. 

"  Truth  is  an  account  of  the  real  state  of  things." 
Its  importance  is  immense;  and  our  obligation  to 
maintain  it,  on  all  subjects,  and  in  all  circumstances, 


THE  EPHESIANS.  179 

is  sacred  and  indispensable.  To  speak  the  truth  is 
to  declare  things  to  be,  as  in  our  judgment  they 
really  are.  The  apostle's  advice  on  this  subject, 
is  generally  admitted  to  be  good ;  and  yet,  lying,  in 
one  way  or  other,  is  a  very  common  sin.  The 
essence  of  a  lie  consists  in  intentional  deception ; 
and  deception  may  be  practised  by  either  words  or 
actions. 

The  maxims  of  pagan  philosophers  are  extremely 
lax  on  the  subject  of  truth.  "A  lie,"  says  Menander, 
"isbetter  han  a  hurtful  truth."  "  Good  is  better  than 
truth,"  says  Proclus.  "When  a  lie  will  profit,  let 
it  be  used,"  says  Darius.  And  even  Plato,  the 
oracle  of  Paganism  says,  "He  may  lie,  who  knows 
how  to  do  it,  in  a  fit  season."  Maximus  Tyrius 
declares,  "  There  is  nothing  decorous  in  truth,  but 
when  it  is  profitable."  This  is  certainly  bad  mo- 
rality. It  is  selfish,  sensual,  earthly,  and  devilish. 
It  tends  to  destroy  all  distinction  between  right  and 
wrong — to  impair  the  confidence  which  we  naturally 
place  in  the  testimony  of  others,  and  to  produce 
universal  shyness  and  distrust  of  our  best  friends. 
With  these  pernicious  dogmas  the  Christians  ot 
Ephesus  were  probably  familiar;  and  they  may 
have  been  influenced  by  them  while  in  a  heathen 
state ;  but,  having  now  embraced  the  true  religion, 
they  were  to  put  away  lying,  and  speak  every  man 
truth  with  his  neighbour.  In  their  intercourse  with 
mankind,  they  are  to  lay  aside  all  deceptive  arts,  to 
use,  in  their  dealings  and  conversation  with  one 
another,  such  terms  as  shall  most  exactly  express 
the  real  state  of  facts,  and  the  honest  sentiments  of 
their  hearts.  And  this  they  are  to  do,  not  only  from 
a  reverential  regard  to  the  authority  of  God,  who 
forbids  falsehood  under  the  most  awful  penalty,  but 
from  a  principle  of  benevolence  and  brotherly  kind- 
ness: "For  we  are  members,  one  of  another." 

The  duty  enjoined  in  our  text  is  so  plain  that 


180  EXPOSITION   OF 

any  person  of  common  sense  may  understand  it, 
and  so  imperative  that  no  one  can  neglect  it  with- 
out incurring  guilt,  and  exposing  himself  to  the  dis- 
pleasure of  God :  "  Speak  every  man  truth  with  his 
neighbour."  Neighbour,  as  is  clearly  shown  in  the 
parable  of  the  good  Samaritan,  denotes  any  and 
every  person  with  whom  we  may  have  dealings,  or 
to  whom  we  may  have  occasion  to  perform  the 
offices  of  kindness  and  charity.  The  meaning  of 
the  precept  then  is,  that  all  our  declarations,  whe- 
ther spoken  or  written,  be  true  and  accordant  with 
the  real  state  of  the  matters  concerning  which  we 
speak  or  write. 

1st.    To  this  duty  we  are  solemnly  obliged  by 
the  express  and  repeated  command  of  our  Maker, 
"  Thou  shalt  not  bear  false  witness,"  is  one  of  the 
immutable  principles  of  the  Decalogue;  and  to  a 
compliance  with  this  precept  we  are  urged  by  the 
most   fearful   threatenings :    "  All  liars    shall   have 
their  part  in  the  lake   that  burneth  with  fire  and 
brimstone ;  which  is  the  second  death."  Rev.  xxi. 
8.     And  of  heaven  it  is  said,  "  There  shall  in  no 
wise  enter  into  it  any  thing  that  defileth,  neither 
whatsoever  worketh  abomination,  or  maketh  a  lie:" 
(27lh.)     These  passages  of  Scripture,  with   many 
others  that  might  be  cited,  give  us  the  mind  of  God 
respecting  those  who  violate  the  truth.     They  are 
threatened  with  hell,  and  absolutely  and  positively 
excluded  from  heaven.    Here  is  no  exception  made 
in  favour  of  what  are  sometimes  called  harmless, 
witty,  or  profitable  lies.     Let  no  one  deceive  him- 
self.    The  sanctity  of  truth  may  not  in  any  case  be 
violated  with  impunity.     God  is  a  God  of  truth; 
truth  is  one  of  his  glorious  attributes;  and  in  regard 
to  this  and  all  his  imitable  perfections,  we  must  be 
holy  as  he  is  holy.     The  devil  is  a  liar,  and  is 
styled  in   Scripture  "  the  father   of  lies."     By  a 
false  declaration  made  to  our  first  parents  he  tempted 


THE   EPHESIANS.  181 

them  to  sin,  and  involved  them  and  their  posterity 
in  misery  and  shame.  All  liars,  therefore,  are  the 
enemies  of  God,  the  children  of  the  wicked  one, 
and  without  repentance  and  reformation  they  may 
with  fearful  certainty  expect  to  go  away  at  the  day 
of  judgment  into  that  everlasting  fire  prepared  for 
the  devil  and  his  angels."  Matt.  xxv.  41. 

2d.  The  importance  of  "  speaking  every  man 
truth  with  his  neighbour"  will  be  clearly  seen  if  we 
consider  the  influence  of  truth  on  human  society, 
and  on  all  the  comforts  of  social  life.  Most  of  our 
knowledge  is  derived  from  the  experience  and  de- 
clarations of  others.  To  the  declarations  of  God 
we  are  indebted  for  most  of  what  we  know  respect- 
ing ourselves,  our  true  character,  our  sin  and  ruin 
by  the  fall,  the  way  of  our  recovery  through  Christ 
the  Redeemer,  the  immortality  of  the  soul,  and  the 
resurrection  of  the  body,  and  the  eternal  retributions 
of  the  judgment  day.  Now  the  certainty  of  our  in- 
formation on  these  subjects,  as  vvell  as  the  security 
of  our  hopes  as  Christians,  depend  on  the  veracity 
of  the  Creator.  We  are  sure  that  our  souls  are  im- 
mortal, that  our  bodies  shall  be  raised  from  the  dust, 
and  that  we  have  redemption  through  our  Lord 
Jesus  Christ,  because  we  know  and  feel  confident 
that  the  truth  and  faithfulness  of  our  God  endure 
for  ever.  In  like  manner  our  knowledge  of  men 
and  things,  of  history,  of  science  and  the  arts,  is 
derived  in  a  great  measure  from  the  narrations  of 
the  historian,  the  journalist,  and  the  traveller.  If 
their  accounts  be  true,  our  information  derived  from 
them  is  correct,  and  we  may  calculate  upon  it  with 
safety;  if  untrue,  and  inconsistent  with  the  real 
state  of  facts,  our  reading  is  worse  than  vain ;  it 
leads  us  into  error,  and  may  subject  us  to  serious 
and  distressing  inconvenience.  Children  get  the 
elements  of  their  knowledge  from  the  conversation 
and  instructions  of  parents  and  teachers.  How  im- 
IG 


182  EXPOSITION   OF 

portant,  in  all  these  instances,  that  the  truth  and 
nothing  but  the  truth  be  written,  spoken  and  taught ! 

3d.  Speaking  the  truth,  strictly  and  uniformly, 
is  necessary  as  the  foundation  of  confidence  which, 
from  the  condition  of  man  and  the  nature  of  human 
society,  we  are  obliged  to  repose  in  one  another  in 
all  the  transactions,  duties  and  enjoyments  of  life. 
Mutual  confidence  is  the  bond  of  society.  Under 
God,  we  are  dependent  on  our  fellow  men  for  most 
of  the  necessaries  and  comforts  of  the  present  world. 
We  enter  into  life  helpless,  we  lean  upon  the  pa- 
rental hand  and  cry  for  nourishment.  In  childhood 
we  trust  our  parents  and  friends  as  naturally  as  we 
breathe.  Nor  in  childhood  only.  At  all  periods  of 
life,  and  in  all  the  diversified  circumstances  of  man- 
kind, they  are  obliged  to  trust  one  another  for  the 
truth  of  statements  and  the  fulfilment  of  promises. 
And  where  confidence  cannot  be  placed  in  men's 
veracity,  there  can  be  neither  safety  nor  fraternal 
kindness.  In  such  a  state  of  society  every  one 
would  shun,  hate  and  fear  his  neighbour.  All  com- 
merce would  cease,  the  world  would  become  a 
scene  of  cold-hearted  selfishness,  a  den  of  thieves, 
another  hell.  Without  confidence  all  the  relations 
of  parent  and  child,  teacher  and  pupil,  pastor  and 
flock,  ruler  and  subject,  must  become  sources  of 
inexpressible  anxiety  and  wretchedness. 

Now,  it  is  perfectly  evident,  that  we  cannot 
place  confidence  in  those  who  frequently  deceive 
us.  We  are  reluctant  to  trust  a  person  who  has 
failed  to  fulfil  his  engagements  with  us  in  a  single 
instance,  unless  he  assign  good  and  satisfactory  rea- 
sons for  his  failure.  In  a  word,  destroy  the  confi- 
dence of  mankind  in  one  another,  and  you  dry  up 
the  fountains  of  social  happiness ;  check  the  efforts 
of  philanthropy,  and  prepare  the  way  for  the  entire 
banishment  of  public  spirit  from  the  face  of  the 
earth.  That  all  manner  of  falsehood  has  this  ten- 
dency, is  obvious  and  undeniable. 


THE  EPHBSIANS.  183 

How  tender  and  forcible,  then,  the  consideration 
by  which  Paul  urges  the  duty  of  speaking  every 
man  truth  with  his  neighbour:  "For  we  are  mem- 
bers one  of  another."  We  are  linked  together  by 
ties  of  mutual  dependence.  As  it  is  in  the  human 
body,  so  it  is  in  the  great  family  of  mankind ;  the 
good  of  the  whole,  and  of  every  one  in  particular, 
is  best  secured  by  the  joint  action  of  all  the  con- 
stituent members.  We  lean  on  one  another — the 
poor  on  the  rich,  and  the  rich  on  the  poor ;  the 
child  on  the  parent,  and,  in  turn,  the  parent  on  the 
child;  the  ruler  on  the  subject,  and  the  subject  on 
the  ruler;  the  merchant  on  the  farmer,  and  the 
farmer  on  the  merchant;  the  illiterate  on  the  learn- 
ed, and  the  man  of  science  on  the  day-labourer. 
Hence,  all  honest  occupations  are  honourable,  be- 
cause they  are  useful,  not  only  to  those  who  exer- 
cise them,  but  to  the  community  at  large.  The 
pride  of  profession  is  the  offspring  of  ignorance. 
"  We  are  members  one  of  another."  Let  us,  there- 
fore, "speak  every  man  truth  with  his  neighbour." 
By  this  means  the  great  business  of  life  will  be  best 
promoted,  and  the  welfare  of  each  individual  be 
most  effectually  secured.  The  liar  forfeits  all  claim 
to  public  confidence,  insulates  himself  from  his 
neighbour,  and  gradually  deprives  himself  of  useful 
employment  and  useful  influence.  A  quotation 
from  one  of  the  admirable  sermons  of  the  late 
President  D wight  shall  close  this  article  of  our  dis- 
course: "There  is  one  world  in  the  universe,  and, 
so  far  as  we  are  informed,  but  one,  in  which  truth 
is  unknown,  and  falsehood  reigns  and  ravages. 
Here  all  liars  have  their  part;  and  all  who  dwell 
here  are  liars.  Here,  to  deceive,  and  to  be  de- 
ceived, is  the  base  employment  and  the  wretched 
lot.  Truth  here  is  never  spoken,  unless  to  deceive; 
and  confidence  is  never  exercised.  Friendship,  so- 
ciality, the  union  of  hearts,  and  the  interchange  of 


184  EXPOSITION  OF 

affections,  are  never  found  in  this  dreary  and  dread- 
ful region.  In  the  midst  of  millions,  every  indi- 
vidual is  alone.  A  gloomy  and  terrible  solitude 
broods  over  the  desolate  vast;  and  the  eye  of  suf- 
fering and  sorrow  stretching  its  look  of  anguish 
above,  around,  beneath,  finds  no  friend  in  whom  it 
may  confide ;  no  bosom  on  which  it  may  repose 
with  comfort,  peace,  or  hope. 

"How  difi'erent  is  that  delightful  residence  where 
all  who  love  and  speak  truth,  are,  by  the  boundless 
goodness  of  the  Creator,  united  in  a  divine  and 
blissful  assembly.  Here  truth,  by  every  member 
of  this  vast  and  happy  family  is  loved,  studied,  em- 
braced, and  spoken  for  ever.  Confidence  here 
enters  the  soul,  and  takes  up  in  this  unsullied  man- 
sion its  eternal  residence.  Friendship,  the  twin 
sister  of  confidence,  dwells  and  smiles  by  her  side, 
and  sheds  on  the  purified  mind  her  immortal  en- 
joyments; while  God  with  infinite  complacency 
beholds  this  illustrious  work  of  his  own  hands,  and 
showers  around  it  with  eternal  profusion  the  ever- 
growing blessings  of  his  unchangeable  love."  (See 
Ser.  CXXV.) 

Let  us  now  notice  briefly  some  of  the  ways  in 
which  the  truth  is  violated.  That  it  is  violated  in 
a  multitude  of  instances,  and  by  great  numbers  of 
people,  cannot  be  denied. 

Some  persons  seem  to  have  little  or  no  sense  of 
the  importance  of  truth.  Such  people,  of  course, 
speak  truth  or  falsehood  just  as  their  views  of  pre- 
sent advantage  may  direct.  Destitute  of  all  moral 
principle,  alienated  from  God,  and  unmindful  of  his 
presence  and  omniscience,  a  convenient  or  profita- 
ble lie  with  them  is  always  preferred  to  a  painful 
or  unwelcome  truth.  Characters  of  this  descrip- 
tion are  dreadful  public  nuisances.  In  proportion, 
however,  as  they  become  known,  their  mischievous 
influence  diminishes.     In  their   immediate  neigh- 


THE  EPHESIANS.  186 

bourhood,  they  seldom  fail  to  sink  down  into  utter 
insignificance  and  contempt. 

Many  persons  violate  the  truth  through  want  of 
care  in  examining  subjects  concerning  which  they 
speak.  In  this  way  statements  and  declarations 
are  often  made  which  are  wholly  unfounded. 
Judgments  rashly  formed,  and  reports  propagated 
by  idle  rumour,  are  detailed  and  passed  from  hand 
to  hand  as  truths  and  facts,  to  the  great  detriment 
often  of  society  and  the  interests  of  religion.  Per- 
sons of  this  description,  if  they  do  not  feel  a  con- 
tempt for  truth,  are  certainly  chargeable  with  a 
criminal  indifference  to  its  sacred  and  religious 
claims  to  our  serious  regard. 

Promise-breaking  is  another  very  common  mode 
of  violating  truth.  How  often  do  we  see  men  fail 
to  fulfil  their  engagements,  not  only  in  small  mat- 
ters, but  in  the  most  weighty  and  important  con- 
cerns. In  this  case  our  neighbour  is  disappointed 
and  deceived,  our  reverence  for  veracity  is  dimin- 
ished, God  is  offended,  our  conscience  polluted,  and 
our  credit  and  peace  both  seriously  impaired. 

Multitudes  are  tempted  to  lie  by  the  love  of  gain. 
Falsehood  of  this  sort  is  very  common  among  peo- 
ple who  are  engaged  in  trade,  and  who  are  bent  on 
being  rich.  The  seller  often  overrates  the  articles 
which  he  offers  for  sale,  or,  which  is  equally  in- 
consistent with  truth  and  honesty,  conceals  their 
defects;  the  buyer,  on  the  other  hand,  is  very  apt 
to  depreciate  that  which  he  wishes  to  purchase  at 
an  undervalue.  In  this  way  deception  and  false- 
hood are,  in  multitudes  of  instances,  extensively 
and  unblushingly  practised  through  love  of  money. 

The  time  would  fail  us  to  point  out  the  numerous 
ways  in  which  truth  is  violated,  the  law  of  God 
outraged,  and  the  confidence  of  man  in  man  im- 
paired by  words,  and  actions,  and  publications 
designed  to  deceive  the  unwary,  and  serve  foul, 
16* 


186  EXPOSITION  OF 

sinister,  and  selfish  ends.  Political  parties,  reli- 
gious sects,  rival  associations,  and  individuals  of 
the  same  occupation  violate  truth  continually  and 
without  scruple  in  relation  to  one  another,  partly 
from  prejudice  and  ignorance,  and  partly  from 
jealousy,  the  love  of  power,  and  the  pride  of  vic- 
tory; and  our  newspapers,  both  secular  and  reli- 
gious, are  to  a  shameful  extent  made  the  vehicles 
of  misrepresentation,  falsehood,  and  personal  abuse. 
Truth,  justice,  and  the  law  of  love  are  prostrated, 
the  foundations  of  human  society  undermined,  and 
all  the  harmonizing  charities  of  social  intercourse 
sacrificed  to  the  worst  passions  and  designs  that 
disgrace  and  degrade  our  nature,  when  men  cease 
to  "  speak  every  man  truth  with  his  neighbour." 
The  benevolent  and  great  plans  of  the  Almighty  are 
based  on  truth  ;  and  it  is  through  a  knowledge  and 
right  use  of  the  truth  as  it  is  in  Jesus,  that  we  are 
sanctified  and  saved  by  redeeming  grace. 


LECTURE  XX. 

ANGER,  AND  ITS  RIGHT  GOVERNMENT. 

Ephesians,  IV.  26,  27. — Be  ye  angry  and  sin  not;  let  not 
the  sun  go  down  upon  your  wrath:  neither  give  place  to 
the  devil. 

The  proper  government  of  our  passions  is  of  vast 
importance,  whether  it  be  considered  as  a  duty  or 
as  a  means  of  securing  our  own  peace  and  comfort. 
Anger  is  a  feeling  of  displeasure  and  disapprobation 
usually  excited  by  something  said  or  done,  which  is 
in  our  judgment  wrong  and  injurious  either  to  our- 
selves or  to  others  for  whom  we  entertain  a  benevo- 
lent regard.  The  occurrences  which  call  this  pas- 
sion  into  exercise  are  frequently,  and  in  the  ordi- 
nary intercourse  of  society,  unavoidable.  It  is 
not  necessarily  and  in  all  cases  a  sinful  emotion; 


THE   EPHESIANS.  187 

but  it  is  often  the  occasion  of  sin;  and  it  is  clearly 
our  duty  to  guard  against  its  excessive  indulgence, 
and  endeavour  to  keep  it  within  the  bounds  of  rea- 
son and  Christian  meekness.  This  appears  to  be 
the  meaning  of  the  apostle  in  our  text,  "  Be  ye 
angry  and  sin  not ;  let  not  the  sun  go  down  upon 
your  wrath:  neither  give  place  to  the  devil." 

In  farther  considering  the  subject,  we  will  inquire, 
(1st)  what  is  the  proper  object  of  anger;  (2ci)  on 
what  occasions  it  becomes  sinful;  and  then  endea- 
vour to  furnish  some  general  rules  for  its  due  regu- 
lation and  restraint. 

I.  That  a  certain  degree  of  anger,  or  as  it  is 
sometimes  called,  holy  indignation,  is  justifiable 
and  consistent  with  goodness,  seems  to  me  undenia- 
ble. In  the  present  state  of  man  it  is  an  essential 
property  of  the  human  mind,  and  has  been  implant- 
ed in  us  by  the  Creator  for  wise  and  benevolent 
purposes.  Its  proper  object  is  sin,  or  moral  evil; 
any  thing  and  every  thing  in  the  speech  or  beha- 
viour of  mankind  v/hich  is  wrong,  or  contrary  to 
truth  and  righteousness.  Anger  is  ascribed  to  the 
Divine  Being  himself  in  the  sacred  Scriptures; 
"  God  is  angry  with  the  wicked  every  day." 
Whence  we  may  conclude  that  anger  in  man,  when 
directed  against  wickedness,  and  kept  within  due 
bounds,  is  not  incompatible  with  moral  rectitude  or 
evangelical  holiness.  The  same  thing  is  fairly  de- 
ducible  from  the  language  of  the  text,  "  Be  ye  an- 
gry, and  sin  not."  I  do  not  understand  Paul  as 
commanding  us  to  be  angry;  yet  his  expression 
certainly  implies  that  it  is  possible  to  be  angry 
without  committing  sin.  So,  also,  when  our  Sa- 
viour, (Matt.  v.  22,)  declares  that,  "  Whosoever  is 
angry  with  his  brother  without  a  cause  shall  be  in 
danger  of  the  judgment,"  he  teaches  that  there  may 
exist  a  justifiable  cause  of  anger  even  towards  a 
brother.     Sin  is  in  itself  hateful,  and  in  its  effects 


188  EXPOSITION   OF 

injurious  to  the  sinner  and  to  the  community.  It 
is  therefore  right  to  abhor  it,  and  to  be,  in  a  sober 
sense,  angry  with  or  grieved  at  those  who  practise 
it.  In  the  139th  Psalm  we  find  the  Psalmist  ex- 
pressing his  abhorrence  of  the  wricked  in  very  strong 
terms:  "Do  not  I  hate  them,  O  Lord,  that  hate 
thee?  and  am  I  not  grieved  with  them  that  rise  up 
against  thee?  I  hate  them  with  perfect  hatred;  I 
count  them  mine  enemies:"  (21,  22.)  David  did 
not  hate  the  persons  of  men,  or  wish  them  evil; 
yet  he  was  angry  with  them  for  their  wickedness. 
And  of  our  Lord  it  is  said,  (Mark  iii.  5,)  that  he 
looked  on  the  Pharisees  with  anger,  being  grieved 
for  the  hardness  of  their  hearts."  Thus  while  we 
regard  the  persons  of  men  with  kindness,  and  sin- 
cerely wish  them  well,  we  may  reprove  their  evil 
deeds,  and  be  angry  with  them  for  their  bad  con- 
duct. Sin,  and  sin  only,  is  the  object  of  all  those 
emotions  of  displeasure  which  are  tolerated  by  the 
maxims  of  Christian  morality. 

II.  We  inquire,  in  the  next  place,  how  and  in 
what  circumstances  anger  becomes  sinful.  And  if 
the  foregoing  account  concerning  the  proper  object 
of  anger  be  correct,  it  is  obvious  that  all  angry  or 
indignant  passions  which  spring  from  any  other 
motive  than  a  love  of  holiness,  or  a  hatred  of  sin, 
are  to  be  regarded  as  of  an  unwarrantable  and 
criminal  character.  This  remark  may  appear  at 
first  view  too  strict ;  but  on  close  and  serious  ex- 
amination it  will  be  found,  I  apprehend,  perfectly 
accordant  with  Scripture  and  sound  reason.  But 
to  be  a  little  more  particular: 

1.  We  sin  whenever  we  become  angry  without 
sufficient  cause.  That  this  is  often  the  case  will 
scarcely  be  denied  by  any  reasonable  and  conside- 
rate person.  Multitudes  of  people  indulge  a  fretful, 
peevish,  and  complaining  disposition  in  regard  to 
circumstances  and  events  of  a  providential  nature, 


THE    EPHESIANS.  189 

over  which  neither  they  nor  their  fellow  mortals 
can  exert  any  sort  of  control.  To  this  evil  source 
may  be  traced  most  of  the  complaints  which  are 
uttered  continually  respecting  the  unpropitious  state 
of  the  world,  the  languor  of  trade,  the  low  price  of 
articles  of  commerce  which  we  wish  to  dispose  of, 
the  sterility  of  the  soil,  the  irregularity  or  unhealthi- 
ness  of  the  season.  Such  murmurings  are  not  only 
futile  and  altogether  inefficacious,  but  they  partake 
largely  of  ingratitude  towards  the  bounteous  Giver 
of  all  good.  Let  those  who  feel  themselves  inclined 
to  this  species  of  causeless  anger  consider,  that  as 
sinners  we  deserve  nothing  but  misery ;  let  them 
think  how  many  comforts  they  possess,  how  great 
a  share  of  their  privations  and  afflictions  are  owing 
to  their  own  sin  and  folly  ;  let  them  walk  abroad 
and  view  the  riches  of  divine  munificence  with 
which  the  earth  is  loaded  for  the  use  of  man  and 
beast,  and  they  will  see  abundant  cause  for  content- 
ment with  the  allotments  of  Providence,  and  for 
grateful  praise  to  Him  whose  tender  mercies  are 
over  all  his  works,  and  "  who  gives  us  all  things 
richly  to  enjoy." 

2.  People  who  have  occasion  to  transact  busi- 
ness with  one  another,  or  to  associate  for  the  ac- 
complishment of  great  and  useful  objects,  are  liable 
to  be  displeased  and  angry  with  each  other,  without 
just  cause,  through  want  of  due  allowance  for  human 
ignorance,  prejudice  and  frailty.  Mankind  are  all 
weak,  sinful  and  prone  to  err ;  all  are,  therefore, 
under  obligation  to  bear  and  forbear.  No  man  is 
perfect — none  should  expect  perfection  in  others. 
We  are  formed  very  much  by  the  circumstances 
in  which  we  are  placed  in  early  life.  They  who 
have  been  well  educated  and  accustomed  to  various 
society,  will  generally  entertain  enlarged  and  liberal 
views ;  while  others,  whose  instruction  has  been 
more  limited,  and  who  have  had  but  little  opportu- 


190  EXPOSITION   OF 

nity  to  get  acquainted  with  men  and  manners,  will 
for  the  most  part  be  strongly  attached  to  their  own 
habits  of  thinking  and  manner  of  doing  business. 
Now,  as  societies  formed  for  mutual  benefit  or  pub- 
lic usefulness,  whether  of  a  civil  or  religious  kind, 
are  composed  of  persons  possessing  various  degrees 
of  intellectual  improvement  and  accustomed  to  di- 
verse occupations  and  modes  of  living,  it  may  be 
expected  that  some  diversity  of  opinion  will  arise 
respecting  the  way  and  manner  of  compassing  any 
proposed  and  desirable  end.  We  ought  not,  there- 
fore, to  indulge  unkind  feelings  towards  those  who 
do  not  think  precisely  with  us  on  all  subjects.  A 
wise  man  always  respects  the  opinions  of  others; 
and  where  there  is  substantial  honesty  and  love  of 
truth,  there  is  sufficient  ground  for  esteem  and  bro- 
therly kindness.  A  good  man's  patience  may  be 
somewhat  tried  by  the  ignorance  and  obstinacy  of 
those  with  whom  he  has  to  deal ;  but  nothing  short 
of  deliberate  wickedness,  can  call  forth  his  reluc- 
tant indignation. 

3.  Parents  in  the  government  of  their  children,  are 
apt  occasionally  to  be  too  much  under  the  influence 
of  causeless  anger.  Children  are  in  many  instances 
perverse,  obstinate,  refractory  and  disobedient.  This 
to  a  parent,  concerned  as  he  should  be  for  the  well- 
fare  of  his  offspring,  is  a  sore  trial.  But  we  should 
recollect  that  our  children  are  conceived  in  sin  and 
brought  forth  in  iniquity ;  that  we  have  been  the 
instruments  of  conveying  to  them  a  depraved  na- 
ture, which  is  the  fountain  head  of  all  their  evil 
propensities,  and  that  we  are  bound  by  ties  both 
natural  and  divine,  to  use  with  patience  and  perse- 
verance all  proper  means  to  make  them  acquainted 
with  their  duty ;  produce  in  their  tender  minds,  a 
sense  of  obligation  to  fear  God  and  keep  his  com- 
mandments, that  they  may  in  due  time  be  brought 
under  the  tuition  and  influence  of  redeeming  grace. 


THE   EPHESIANS.  191 

4.  Anger  is  an  occasion  of  sin,  when  it  impels 
us  to  say  or  do  things  that  are  unjust  or  unkind, 
and  of  which  we  shall  on  mature  reflection  have 
reason  to  repent.  This  is  one  of  the  most  common 
and  most  dangerous  effects  of  violent  anger.  The 
tendency  indeed  of  all  anger,  which  is  not  tempered 
by  the  fear  of  God,  is  to  rash  and  mischievous  pur- 
poses. Promises  made  and  threats  uttered  under 
the  influence  of  any  strong  passion,  are  seldom  or 
never  such  as  to  bear  reviewing  or  admit  of  being 
fulfilled  with  satisfaction  to  the  considerate  and 
upright  mind.  The  judgment  cannot  perform  its 
functions  properly  under  the  influence  of  passion. 
It  will  therefore  in  general,  be  both  wisest  and  safest 
to  suspend  our  decision  and  decline  acting  till  pas- 
sion shall  subside  and  reason  resume  her  proper 
place  and  authority  in  the  soul. 

5.  Anger  always  becomes  sinful  when  it  is 
long  indulged.  "  Be  not  hasty  in  thy  spirit  to  be 
angry,"  says  Solomon,  "for  anger  resteth  in  the 
bosom  of  fools."  Ecc.  vii.  9.  A  good  man  may  be 
angry,  but  he  will  be  easily  pacified,  and  ready  to 
forgive  injuries,  however  grievous  and  unprovoked 
they  may  have  been.  "Let  not  the  sun  go  down 
upon  your  wrath,"  says  Paul  in  our  text.  This  is 
a  lovely  maxim  ;  one  to  which  every  gracious  heart 
will  readily  subscribe.  Pythagoras,  a  famous  phi- 
losopher of  ancient  Greece,  taught  his  pupils  to 
observe  it  in  substance:  "When  they  had  been 
angry  with  one  another,  he  required  them  to  shake 
hands  and  embrace  each  other  before  sun-set." 
Such  speedy  forgiveness  and  reconciliation  were 
deemed  essential  to  their  happiness,  as  well  as  in- 
tellectual and  moral  improvement.  Much  more 
should  the  disciples  of  Christ  be  ready  to  forgive 
one  another,  if  any  have  a  quarrel  against  any,  that 
they  may  be  prepared  to  offer  the  evening  sacrifice 
of  prayer  and  thanksgiving,  "lifting  up  to  their  for- 


192  EXPOSITION   OF 

giving  God  pure  hands  without  wrath."  1  Tim. 
ii.  8. 

Anger  long  retained  and  cherished  naturally  de- 
generates into  malice  and  revenge;  it  corrodes  the 
mind,  impairs  charity,  and  paves  the  way  for  deeds 
of  violence  and  blood.  It  breaks  the  bonds  of  bro- 
therhood, and  eminently  favours  the  views  and 
designs  of  Satan,  the  implacable  and  eternal  adver- 
sary of  God  and  man.  He  who  indulges  anger, 
gives  place,  provides  room  in  his  heart  for  the  devil, 
and  furnishes  him  with  materials  on  which  to  work 
with  certain  and  direful  success.  Thus  we  have 
taken  a  brief  view  of  the  maxim  before  us.  We 
have  seen  that  anger  is  a  passion  that  belongs  to 
our  nature;  that  the  only  object  against  which  it 
should  be  directed  is  sin ;  that  it  is  always  crimi- 
nal and  offensive  to  God  when  felt  and  indulged 
without  sufficient  cause  ;  when  it  impels  us  to  say 
or  do  things  of  a  rash  and  unjust  nature;  and  that, 
when  cherished  and  prolonged  beyond  the  limits  of 
justice  and  charity,  it  settles  down  into  the  base  and 
ruinous  passions  of  malevolence  and  revenge,  pas- 
sions which  invariably  give  Satan  the  advantage 
over  us,  as  they  greatly  favour  his  malicious  work 
of  misery  and  death  on  the  souls  of  men. 

Think  not,  readers,  that  this  subject  is  of  small 
importance.  If  it  was  of  so  much  moment  as  to 
determine  the  apostle  Paul  to  give  it  a  place  in  the 
sacred  canon  of  Scripture,  ministers  of  the  gos- 
pel are  bound  to  preach  it,  and  you  are  under 
solemn  obligations  to  hear  it,  and  endeavour  to  im- 
prove by  it.  To  your  own  peace  and  comfort  it  is 
of  daily  importance.  Daily  you  meet  with  provo- 
cations and  trials  of  your  patience  and  meekness ; 
and  if  not  prepared  to  overcome  evil  with  good, 
your  peace  and  tranquillity  will  be  in  constant 
jeopardy. 

III.  As  to  the  best  rules  for  the  regulation  and 


THE  EPHESIANS.  193 

government  of  anger,  let  me  suggest  the  following, 
viz: 

1.  Be  careful  never  to  allow  your  indignation  to 
arise,  or  act  out  against  any  thing  but  sin,  or  mani- 
fest violations  of  the  great  principles  of  the  moral 
law.  It  is  not  a  sufficient  reason  for  anger,  that 
your  opinions  are  called  in  question,  or  your  views 
thwarted  by  those  with  whom  you  are  associated 
or  have  occasion  to  act.  You  may  be  wrong;  and 
when  this  is  the  case,  you  should  be  thankful  to 
have  your  error  corrected.  Concede  cheerfully  to 
others  what  you  claim  for  yourself — freedom  ot 
thought,  speech  and  action. 

2.  Be  mindful  of  the  Divine  presence,  and  oi 
your  responsibility  to  God  for  your  emotions  and 
passions,  as  well  as  words  and  actions.  God  looks 
at  the  heart;  and  we  know  who  has  said  with 
authority,  that  "whosoever  is  angry  with  his  bro- 
ther without  a  cause,  shall  be  in  danger  of  the  judg- 
ment." 

3.  Make  due  allowance  for  the  frailties  and 
prejudices  of  your  neighbours  and  associates,  and 
you  will  be  the  better  prepared  to  meet  their  oppo- 
sition calmly,  and  the  more  likely  to  correct  their 
mistakes  without  disturbing  your  own  peace  ot 
mind.  "  Charity  is  not  easily  provoked."  Let  all 
your  things  be  done  with  long-suffering  and  love." 

4.  "  Remember  the  pernicious  tendency  of  this 
passion,  when  conceived  without  good  reason,  and 
indulged  beyond  the  limits  of  reason  and  religion. 
It  makes  against  peace  of  mind,  stable  friendships, 
and  good  neighbourhood.  It  not  unfrequently  pro- 
vokes abusive  language,  and  prepares  the  way  for 
deeds  of  violence  and  blood. 


17 


194  EXPOSITION  OF 

LECTURE  XXL 

STEALING    AND    FRAUD. 

Ephesians,  IV.  28. — Let  him  that  stole  steal  no  more;  but 
rather  let  him  labour,  working  with  his  hands  the  thing 
which  is  good,  that  he  may  have  to  give  to  him  that 
needeth. 

To  STEAL  is  to  take  secretly  the  property  of  others 
with  a  view  of  applying  it  to  our  own  use.  The 
value  of  the  property  taken  does  not  change  the 
nature  of  the  crime.  He  who  steals  a  cent,  an 
apple,  or  a  cluster  of  grapes,  is  a  thief  in  the  eye  of 
law  and  justice,  as  well  as  he  who  steals  millions 
of  dollars. 

By  common  consent  of  mankind,  as  well  as  by 
the  laws  of  God  and  nations,  every  person  has  a 
right  to  the  fruit  of  his  own  exertions;  of  course 
no  one  is  at  liberty  to  encroach  upon  that  right. 
Hence  the  pains  and  penalties  denounced  in  the 
sacred  Scriptures  and  in  the  statutes  of  civilized 
States  against  theft  of  every  kind  and  degree. 

Some  of  the  Ephesian  converts,  it  seems,  had 
previously  to  their  Christian  profession,  been  ad- 
dicted to  this  evil  practice;  they  are,  therefore, 
solemnly  reminded  by  the  apostle  that  their  high 
and  holy  calling  as  disciples  of  Jesus  Christ,  so  far 
from  tolerating  such  conduct,  requires  them  to  la- 
bour, working  with  their  hands  the  thing  that  is 
good,  that  they  may  be  able  from  the  fruits  of  their 
honest  earnings  to  supply  the  wants  of  the  needy. 

It  may  not  be  amiss,  before  we  enter  on  the 
main  subject  of  discourse,  to  reflect  for  a  moment 
on  the  vast  importance  of  doing  justly,  of  adhering 
rigidly  to  the  principles  of  honesty  in  all  matters  of 
commerce  and  business  with  mankind.  There  are 
many  ways  in  which  we  may  trespass  on  the  pro- 
perty of  others,  besides  direct  stealing.     "  Whatso- 


THE   EPHBSIANS.  195 

ever  doth  or  may  unjustly  hinder  our  neighbour's 
wealth  or  outward  estate,"  is  virtually  a  violation  of 
the  eighth  commandment.  Property  consists  in 
money,  in  articles  of  trade,  or  in  service  due  from 
one  to  another,  either  by  agreement  or  by  natural 
relationship.  Hence  it  is  evident  we  may  be  dis- 
honest by  a  voluntary  delinquency  in  the  payment 
of  debts,  by  concealing  the  defects  of  things  which 
we  offer  for  sale,  or  by  withholding  either  in  whole 
or  in  part,  any  service  which  another  has  a  right  to 
expect  from  us.  In  matters  of  this  sort,  many  per- 
sons commit  frauds  injurious  in  their  effects  and 
heinous  in  their  character,  without  duly  considering 
the  guilt  which  is  connected  with  such  conduct. 
Those  who  wish  to  see  this  subjected  treated  in  a 
masterly  style,  would  be  edified  by  a  careful  peru- 
sal of  the  late  Dr.  Dwight's  excellent  discourses  on 
the  eighth  commandment. 

Parents  and  guardians  should  spare  no  pains  in 
training  their  children  and  domestics  to  strict  habits 
of  honesty  and  uprightness.  It  is  not  enough  that 
we  correct  them  for  the  petty  thefts  which  they 
may  commit  in  the  family,  or  among  their  play- 
mates: we  should  converse  with  them  often,  im- 
proving every  occasion  that  comes  to  their  know- 
ledge of  persons  being  convicted  of  dishonest  prac- 
tices; warning  them  of  the  ruinous  consequences 
of  all  vice;  reminding  them  of  the  omniscience, 
the  commands  and  threatenings  of  God  against  the 
workers  of  iniquity.  We  should  particularly  la- 
bour to  convince  them  by  reason  and  a  reference  to 
striking  passages  of  Scripture,  that  they  must  give 
an  account,  in  the  day  of  judgment,  for  all  their  evil 
desires  and  wicked  actions,  even  though  they  should 
escape  disgrace  and  punishment  in  this  world. 
Yes,  children,  you  must  render  an  account  at  the 
judgment-seat  of  Christ,  for  all  your  thoughts, 
words  and  actions.     Consider  attentively,  therefore, 


196  EXPOSITION   OF 

while  I  exhort  and  entreat  you  to  guard  against  the 
beginnings  of  vice.  I  have  somewhere  read  or 
heard  of  a  man  that  was  hung  for  horse-stealing  or 
some  other  flagitious  crime,  who  began  his  wicked 
career  by  stealing  pins  and  other  articles  of  no  great 
value  from  his  mother  and  sisters.  Behold  what 
mighty  conflagrations  proceed  sometimes  from  a 
small  spark  of  fire!  Beware  of  little  sins;  like  a 
leak  in  a  ship  at  sea  they  often  terminate  in  death  and 
ruin.  If  you  steal  small  sums  of  money  or  other 
things,  whatever  may  be  their  worth,  from  your 
parents,  your  guardians,  your  brothers  or  sisters;  if 
you  snatch  a  peach  from  a  cart  in  the  street,  or  a  fig 
or  a  raisin  from  a  box  at  a  store-door;  if  you  pillage 
a  neighbour's  field  or  garden  of  any  of  its  fruits,  re- 
member you  not  only  run  the  risk  of  being  detected 
and  punished  in  a  distressing  and  disgraceful  man- 
ner, but  you  indulge  a  covetous  and  evil  disposition, 
which  will  gain  strength  by  every  gratification  with 
which  it  is  supplied;  you  put  in  jeopardy  the  peace 
and  honour  of  your  kindred ;  nay  more,  and  most 
of  all  to  be  dreaded,  you  violate  the  command  of 
God,  who  has  said  in  his  holy  word,  "  Thou  shalt 
not  steal:"  you  walk  in  the  way  of  the  transgres- 
sors, which  leads  down  lo  the  dark  and  dreary 
regions  where,  if  you  continue  in  sin,  you  will  be 
shut  up  with  wicked  men  and  fallen  angels  for  ever 
and  ever.  0,  then,  dear  children,  shun  the  com- 
pany of  the  wicked;  if  sinners  entice  you,  consent 
not;  suppress  and  deny  every  covetous  desire  that 
may  arise  in  your  hearts;  fly  from  all  dishonest 
and  other  vicious  practices;  "fear  God  and  keep 
his  commandments;"  obey  the  Lord  Jesus  Christ, 
and  follow  his  holy  example,  and  you  shall  be 
blessed. 

"  Let  him  that  stole,  steal  no  more  ;  but  rather 
let  him  labour,  working  with  his  hands  the  thing 
which  is  good,  that  he  may  have  to  give  to  him  that 


THE  EPHESIANS.  197 

iteedeth."  The  two  principal  ideas  conveyed  in 
this  passage  of  Scripture  are:  First,  that  we  should 
all  be  engaged  in  some  useful  occupation.  Secondly, 
that  out  of  the  fruits  of  our  industry,  which  we  have 
a  right  to  enjoy  and  dispose  of,  under  our  responsi- 
bility to  God,  we  ought  to  contribute  to  the  reliei 
of  the  needy.  To  illustrate  and  urge  these  ideas, 
will  be  my  aim  in  what  remains  of  this  discourse. 
I.  We  should  all  be  engaged  in  some  useful 
occupation.  "Let  every  one  labour,  working  with 
his  hands  the  thing  which  is  good."  This  maxim 
must  have  been  of  great  practical  importance  to  the 
primitive  Christians.  Most  of  them  were  poor. 
Many  of  tiiem,  on  embracing  the  gospel  were  ob- 
liged to  resign  their  places  of  profit,  and  sacrifice 
their  prospects  of  worldly  gain.  Persecution  drove 
them  into  retirement;  denied  them  the  common 
rights  of  the  State  in  which  they  lived  ;  exposed 
them  to  hunger  and  thirst,  to  obloquy  and  naked- 
ness, and  in  many  instances  to  scourging  and  im- 
prisonment, and  amidst  this  pressure  of  outward 
affliction,  they  spent  no  small  share  of  their  time  in 
religious  conference  and  social  worship.  To  these 
much  loved  and  delightful  exercises,  there  is  good 
reason  to  think,  they  devoted  a  part  of  every  day. 
In  such  circumstances,  had  they  been  slothful  in 
business,  they  could  not  have  procured  the  means 
of  subsistence.  As  a  temporary  expedient,  they 
threw  their  little  property  into  one  common  stock, 
out  of  which  the  necessary  wants  of  all  who  lived 
within  a  district  of  convenient  extent,  were  season- 
ably supplied.  In  this  situation,  had  they  not 
laboured  with  their  hands,  the  thing  that  was  good, 
their  funds  must  soon  have  been  exhausted.  Yet 
among  the  various  calamities  which  they  endured, 
we  hear  no  complaints  for  the  want  of  food,  or  othejr 
necessaries.  They  seem  to  have  had  no  beggars 
among  them,  probably,  because  they  tolerated  no 
17* 


198  EXPOSITIOIT   OF 

idlers.  After  the  regulation  which  established  a 
community  of  goods  was  laid  aside,  we  find  them 
both  able  and  willing  to  contribute  to  charitable 
purposes.  The  widow,  the  orphan,  and  such  as 
were  in  bonds  or  in  prison  for  the  testimony  of 
Jesus,  were  provided  for  promptly  and  with  cheer- 
fulness. This  ability  to  perform  the  offices  of 
charity  and  kindness,  must  have  been  owing  to  the 
divine  blessing  on  the  effects  of  their  sobriety  and 
industrious  habits.  We  have  an  account  of  the 
occupations  of  several  persons,  who  were  alike  dis- 
tinguished for  their  piety  and  their  industry.  Aquilla 
and  Priscilla  were  tent-makers.  Dorcas  of  Joppa, 
was  a  tailoress ;  who,  besides  supporting  herself  and 
immediate  dependents  by  her  needle,  was  a  blessing 
to  her  poor  neighbours.  To  her  honour  it  is  related 
by  the  sacred  historian,  (Acts  ix.  36,)  that  "she  was 
full  of  good  works  and  alms-deeds,  which  she  did." 
Yes;  and  the  benign  influence  of  her  example  of 
generous  industry  will  be  felt  till  the  end  of  the 
world,  through  the  Dorcas  societies  now  to  be 
found  in  almost  every  populous  town  in  Christen- 
dom ;  by  whose  labours  of  love  many  an  indigent 
mother  with  her  half-naked  children,  are  supplied 
with  comfortable  garments  during  the  inclement 
months  of  winter.  Lydia  of  Thyatira,  whose  heart 
the  Lord  disposed  to  attend  to  the  preaching  of 
Paul,  was  a  seller  of  purple.  And  Paul  himself, 
though  an  aposde,  and  who  therefore  had  a  right  to 
live  by  the  gospel,  earned  his  bread  often  by  the 
labour  of  his  own  hands,  that  he  might  not  be  bur- 
densome to  the  infant  churches.  In  more  than  one 
of  Paul's  episdes  industry  is  made  the  subject  of 
special  advice  and  command.  The  Roman  Chris- 
tians he  exhorts  to  "  provide  things  honest  in  the 
sight  of  all  men."  Rom.  xii.  17.  In  his  first  let- 
ter to  the  Thessalonians  (iv.  11,  12),  we  find  these 
words,  "And  that  ye  study  to  be  quiet,  and  to  do 


THE   EPHESIANS.  19^ 

your  own  business,  and  to  work  with  your  own 
hands,  as  we  commanded  you ;  that  ye  may  walk 
honestly  toward  them  that  are  without,  and  that  ye 
may  have  lack  of  nothing."  In  these  passages  it 
is  observable  that  industry  and  honesty  are  con- 
nected ;  by  which  it  seems  to  be  intimated,  that  an 
idler  is  always  in  danger  of  becoming  dishonest. 
In  2  Thess.  iii.  6,  &c.,  we  find  a  passage  still 
more  pointed  and  solemn:  "Now  we  command 
you,  brethren,  in  the  name  of  our  Lord  Jesus  Christ, 
that  ye  withdraw  yourselves  from  every  brother 
that  walketh  disorderly,  and  not  after  the  tradition 
whicli  ye  received  of  us  :  for  yourselves  know  how 
ye  ought  to  follow  us,  for  we  behaved  not  ourselves 
disorderly  among  you;  neither  did  we  eat  any 
man's  bread  for  naught,  but  wrought  with  labour 
and  travail  night  and  day,  that  we  might  not  be 
chargeable  to  any  of  you  ;  not  because  we  have  not 
power,  but  to  make  ourselves  an  example  unto  you 
to  follow  us:  for  even  when  we  were  with  you,  this 
we  commanded  you,  that  if  any  would  not  work, 
neither  should  he  eat."  In  this  passage  it  appears 
that  Paul  regarded  a  professing  Christian  continu- 
ing in  voluntary  idleness,  as  disorderly,  and  as  de- 
serving the  censure  of  the  church. 

Thus  we  learn,  as  well  from  the  precepts  of  the 
gospel  as  from  the  conduct  of  the  primitive  Chris- 
tians, that  it  is  our  duty  to  be  employed  in  some 
useful  occupation.  Nor  is  this  a  matter  of  less  mo- 
ment now  than  in  former  ages.  Man  was  made 
for  activity,  and  without  it  he  invariably  becomes 
both  useless  and  wretched.  As  a  maxim  of  na- 
tional policy,  it  may  be  laid  down  as  indubitable, 
that  "labour  is  wealth."  The  substantial  and  per- 
manent riches  of  a  State  are  to  be  found  in  the  pro- 
ducts of  genius  and  manual  labour.  Every  other 
species  of  national  strength  is  adventitious,  fluc- 
tuating, and  rather  nominal  than  real.     The  earth 


200  EXPOSITION  OF 

yields  to  the  hand  of  culture  the  raw  materials  of 
every  thing  that  is  most  useful,  comfortable,  and 
ornamental  in  human  society.  Agriculture  feeds 
commerce,  while  manufacture  gives  life  and  vigour 
to  both.  These  mighty  engines  of  national  power, 
always  most  efficient  when  in  close  alliance,  mu- 
tually aided  and  aiding  one  another,  are  kept  in 
motion  by  industry  ;  without  this  they  become  un- 
productive ;  the  body  politic  languishes ;  the  people 
become  poor,  lose  their  confidence  in  one  another 
as  well  as  in  the  government  under  which  they  live ; 
and  there  is  an  end  to  social  order  and  general  pros- 
perity. Such  a  state  of  things  is  particularly  to  be 
deprecated,  not  only  on  account  of  the  distress 
which  it  brings  upon  all  classes  in  the  community, 
but  because  it  gives  rise  to  an  unusual  amount  of 
speculating,  gambling,  and  other  evil  practices  by 
which  the  public  morals  are  deeply  and  extensively 
corrupted.  One  of  the  greatest  infelicities  felt  in 
our  country  at  the  present  time  is,  that  we  have  too 
many  people  out  of  employment.  Owing  to  the 
depression  of  business  at  times,  the  ordinary  pur- 
suits of  many  well-disposed  persons  do  not  afford 
them  the  means  of  subsistence.  To  those  who  are 
in  straitened  circumstances,  this  is  an  embarrassing 
and  distressing  case.  Could  some  liberal  and  well 
arranged  system  be  introduced  by  which  the  poor, 
who  are  capable  of  labour,  might  obtain  constant 
and  moderately  lucrative  employment,  it  would  not 
only  afford  relief  to  many  worthy  individuals  and 
families,  but  contribute  largely  to  check  the  increase 
of  pauperism  and  arrest  the  progress  of  vice.  This 
is  a  matter  well  worthy  the  serious  attention  of  the 
Christian,  the  philanthropist,  and  the  statesman. 

Diligent  application  to  business  is  necessary  in 
most  cases  to  procure  an  honest  livelihood ;  to  pre- 
serve us  from  the  influence  of  temptation ;  to  pro- 
mote health  and  contentment ;  to  give  a  zest  to  our 


THE   EPHESIANS.  201 

domestic  and  e very-day  enjoyments ;  and  it  is 
especially  necessary  to  supply  us  with  the  means 
of  doing  good  to  our  indigent  and  afflicted  fellow- 
men.  This  remark  brings  us  to  the  consideration 
of  our  second  proposition,  viz: 

II.  That  out  of  the  fruits  of  our  industry,  which 
we  have  a  right  to  use  and  dispose  of  under  our 
responsibility  to  God,  we  ought  to  contribute  to  the 
relief  of  the  needy.  In  all  our  exertions  to  acquire 
property,  one  prominent  end  should  be,  "  that  we 
may  have  to  give  to  him  that  needeth."  This  is 
one  of  the  laws  of  Christ's  kingdom,  and  it  is 
never  to  be  forgotten  or  lightly  esteemed  by  his 
disciples.  The  wants  of  mankind  are  of  two  gene- 
ral classes:  those  which  relate  to  the  body,  and 
such  as  respect  the  soul.  Both  are  important,  but 
of  the  two,  the  latter  is  by  far  the  more  momen- 
tous. Of  a  zeal  and  readiness  to  relieve  both  these 
sets  of  wants,  our  blessed  Lord  has  left  us  an  illus- 
trious and  attractive  example.  His  exertions  were 
unwearied ;  his  compassion  infinite,  and  his  perse- 
verance unconquerable.  His  beneficence  is  embo- 
died and  immortalized  in  few  words  by  the  pen  of 
inspiration  :  "  He  went  about  doing  good."  He 
was  food  to  the  hungry,  consolation  to  the  broken- 
hearted, feet  to  the  lame,  ears  to  the  deaf,  eyes  to 
the  blind,  life  to  the  dead !  His  very  soul  was 
made  of  tenderness.  He  came  to  administer  the 
true  balm  of  Gilead  to  afflicted  humanity,  and  to 
prove  to  the  universe  that  he  esteemed  it  "  more 
blessed  to  give  than  to  receive ;"  he  at  last  gave  his 
life  a  ransom  for  many !  But  you  will  say,  we 
cannot  afford  help  to  the  needy  as  he  did.  True, 
we  cannot  to  the  same  extent;  but  let  us  do  what 
we  can :  nothing  more  is  required  or  expected  of 
us.  Sometliing  we  can  do.  And  if  we  are  Christ's 
we  shall  resemble  him,  however  faint  and  imperfect 
may  be  the  likeness.   Two  mites,  proceeding  from  a 


202  EXPOSITION   OP 

sympathetic  and  obedient  heart,  is  no  mean  offer- 
ing. "  Let  this  mind  be  in  you  which  was  also  in 
Christ  Jesus."  Phil.  ii.  5. 

The  early  followers  of  our  Divine  Master  were 
not  omnipotent ;  neither  were  they  generally  endued 
with  miraculous  powers ;  yet  they  did  much — much 
more  than  we  do,  considering  their  means.  The 
reason  is,  they  acted  not  only  under  a  pressing 
sense  of  duty,  but  systematically.  They  made  a 
contribution  to  replenish  their  charity-fund  statedly 
every  Sabbath.  Read  on  this  subject  1  Cor.  xvi. 
"  Now,  concerning  the  collection  for  the  saints," 
says  Paul,  "  as  I  have  given  order  to  the  churches 
of  Galatia,  even  so  do  ye:  upon  the  first  day  of  the 
week  let  every  one  of  you  lay  by  him  in  store,  as 
God  hath  prospered  him,  that  there  be  no  gatherings 
when  I  come."  Here  is  the  grand  secret  in  the 
divine  art  of  doing  alms-deeds :  "  Let  every  one 
lay  by  him  in  store  weekly,  as  God  hath  prospered 
him,  that  there  be  no  gatherings  when  the  occasion 
comes."  If  every  one  were  to  keep  a  fund  conse- 
crated to  religious  uses,  and  put  into  it  statedly  a 
certain  portion  of  all  he  earns  or  saves,  we  should 
never  be  taken  on  surprise  by  a  call  for  a  contribu- 
tion; we  should  be  looking  out  for  suitable  objects 
to  which  we  might  apply  the  sacred  treasure  with 
the  best  prospect  of  doing  good.  This,  I  take  to 
be  the  meaning  of  Paul  in  the  scripture  just  cited ; 
and  in  this  way  it  was  that  the  primitive  Christians 
were  able  to  do  so  much  for  their  poor,  and  for  the 
advancement  of  the  Redeemer's  cause.  Having 
the  means  always  on  hand,  their  beneficence  was 
prompt  and  diff'usive.  Their  charity  did  not  ter- 
minate at  home,  if  it  began  there.  It  pleased  those 
of  Macedonia  and  Achaia  to  send  relief  to  the  poor 
saints  at  Jerusalem.  The  people's  liberality  was 
conveyed  from  place  to  place  by  the  hands  of  the 


THE   EPHESIANS.  203 

apostles  and  other  trusty  messengers,  as  provi- 
dence called  and  occasion  seemed  to  require.  Let 
us  imitate  their  example,  remembering  that  we  are 
not  our  own,  but  are  bought  with  a  price;  that  if, 
from  a  heart  of  love,  and  a  principle  of  faith  in  our 
Lord  Jesus,  we  serve  God  and  our  generation  with 
such  things  as  we  have,  we  shall  soon  be  put  in 
possession  of  all  things. 

The  duty  of  giving  to  him  that  needeth,  has 
pressing  claims  to  our  serious  regard  in  the  present 
state  of  our  country  and  the  Church  of  God.  Turn 
not  away  from  him  that  is  needy.  I  acknowledge, 
in  regard  to  the  bodily  wants  of  the  poor,  it  is  often 
difficult  to  distinguish  between  the  deserving  and 
the  worthless.  Yet  if  we  exercise  our  judgment, 
and  give  from  right  motives,  that  which  we  cast 
upon  the  waters  shall  be  gathered  after  many  days. 
It  were  better  to  give  to  ten  unworthy  objects  than 
to  reject  the  petition  of  one  deserving  child  of  sor- 
row. In  regard  to  the  exigencies  of  the  Church, 
or,  if  you  please,  men's  spiritual  necessities,  there 
is  comparatively  little  danger  of  being  deceived. 
Contribute  to  the  salvation  of  souls  ready  to  perish 
through  the  medium  of  the  various  societies  and 
institutions  formed  among  you  for  the  furtherance 
of  the  gospel,  and  managed  by  your  fellow  Chris- 
tians, and  you  have  good  reason  to  hope  that  your 
liberality,  in  its  benign  influence,  will  reach  the 
judgment-seat  of  Christ  and  the  triumphs  of  hea- 
ven. "  To  do  good,  and  to  communicate,  forget 
not ;  for  with  such  sacrifices  God  is  well  pleased." 


204  EXPOSITION  OF 


LECTURE  XXII. 

THE    RIGHT    USE   OF    SPEECH. 

Ephesians,  IV.  29. — Let  no  corrupt  communication  proceed 
out  of  your  mouth;  but  that  which  is  good  to  the  use  of 
edifying,  that  it  may  minister  grace  unto  the  hearers. 

The  faculty  of  speech  is  one  of  the  noble  endow- 
ments by  which  mankind  are  distinguished  from  all 
the  other  living  inhabitants  of  this  world.  Inferior 
animals  have  indeed  a  sort  of  natural  language,  by 
which  they  express  their  passions  or  instincts  in  a 
very  strong  and  impressive  manner,  but  it  is  quite 
limited  in  its  use,  and  seems  incapable  of  improve- 
ment ;  whereas  articulate  language,  which  is  pecu- 
liar to  man,  is  susceptible  of  modifications  and  re- 
finements almost  immeasurable,  and  may  be  applied 
to  an  infinite  variety  of  benevolent  and  useful  pur- 
poses. Yet  this  inestimable  blessing  of  Providence 
is  liable,  under  the  influence  of  human  depravity,  to 
great  abuse.  Every  serious  and  well  disposed  per- 
son who  walks  the  streets,  or  mingles  at  all  in 
society,  must  be  often  shocked  at  the  foul  and  offen- 
sive language  with  which  his  ears  are  assailed. 
The  tongue,  designed  by  the  kind  Author  of  all 
good  to  be  employed  by  us  in  celebrating  his 
praises,  and  in  conveying  instruction  and  comfort 
to  one  another,  is  by  many,  used  to  utter  words  at 
once  criminal  in  their  meaning  and  pernicious  in 
their  effects  on  those  who  hear  them.  It  is  not 
without  good  reason,  therefore,  that  the  apostle 
urges  us  as  in  the  text,  "  Let  no  corrupt  communi- 
cation proceed  out  of  your  mouth ;  but  that  which 
is  good  to  the  use  of  edifying,  that  it  may  minister 
grace  to  the  hearers."  The  subject  now  before  us 
is  a  plain  and  practical  one.  By  "communication" 
in  this  connection  is  obviously  meant  the  conversa- 


THE  EPHESIANS.  205 

tion  which  we  hold  with  one  another  in  our  social 
intercourse,  and  in  the  ordinary  transaction  of  busi- 
ness. This,  Paul  tells  us,  should  not  be  corrupt; 
that  is,  it  should  not  be  of  an  immoral  or  irreligious 
cast  and  tendency,  but  such  as  is  calculated  to  en- 
courage and  confirm  those  sentiments,  tempers  and 
habits  which  go  to  constitute  the  Christian  charac- 
ter, and  thus  to  promote  the  spiritual  improvement 
of  ourselves  and  others.  In  order  that  we  may 
comply  with  the  advice  here  given,  it  seems  to  me 
necessary  that  our  conversation  should  possess  the 
following  qualities,  viz:  it  should  be  serious,  sea- 
sonable, chaste,  charitable,  and  free  from  profanity. 
Let  us  attend  a  little  to  these  things ;  if  I  mistake 
not,  they  are  implied  in  the  injunction  before  us, 
and  have  no  small  influence  on  a  deportment  be- 
coming the  gospel  of  Christ.  Words  are  reason- 
ably supposed  to  indicate  the  state  and  temper  of 
the  heart ;  hence,  says  our  Saviour,  "By  thy  words 
thou  shalt  be  justified,  and  by  thy  words  thou  shalt 
be  condemned."  Matt.  xii.  37.  "  Every  idle  word 
that  men  shall  speak,  they  shall  give  account  thereof 
in  the  day  of  judgment."  Matt.  xii.  36. 

First,  then,  in  order  that  our  communication 
may  be  edifying,  it  must  be  serious.  By  this  I  do 
not  mean  that  it  should  be  on  all  occasions  strictly 
religious,  but  that  it  should  never  be  inconsistent 
with  the  precepts  and  holy  design  of  Christianity. 
There  are  occasions  on  which  it  is  allowable  to 
indulge  moderately  in  witty  or  humorous  remarks. 
There  are  ludicrous  occurrences  at  which  it  is  not 
sinful  to  smile;  ridiculous  notions  and  practices 
which  may  be  more  successfully  combated  with  the 
weapons  of  ridicule  than  with  those  of  reason  and 
sober  remonstrance.  But  there  is  always  danger  of 
going  too  far  in  this  matter.  Every  extreme  is 
error ;  and  we  are  unhappily  prone  to  excess  even 
in  lawful  things.  The  power  of  habit  is  incalcula- 
18 


206  EXPOSITION  OF 

ble;  it  is  this  that  finally  forms  and  fixes  the  cha- 
racter for  eternity.  Hence  the  importance  of 
cherishing  those  trains  of  thought,  speech  and  beha- 
viour which  are  commended  and  sanctioned  by  the 
sacred  Scriptures.  A  man  accustomed  to  gather 
useful  ideas  from  passing  events  will  be  likely  from 
the  force  of  habit,  not  only  to  improve  his  own 
mind  in  morals  and  virtue,  but  to  communicate  salu- 
tary instruction  to  those  with  whom  he  converses. 
On  the  other  hand,  one  who  is  habituated  to  levity 
and  witticism  is  very  liable  to  contemplate  all  ob- 
jects through  a  medium  of  his  own  creating,  and 
thus  to  give  an  air  of  ridicule  to  subjects  of  the  most 
impressive  and  solemn  kind.  This  is  unhappy ;  it 
is  wrong,  it  is  dangerous.  The  heart  is  often  by 
this  means  shielded  from  those  religious  and  benign 
impressions,  which  the  word  of  God  and  the  dis- 
pensations of  Providence  are  adapted  to  make  on 
our  minds,  and  which  are  designed  to  favour  our 
usefulness  and  felicity  both  here  and  hereafter. 
Wit,  to  be  either  profitable  or  admissible  on  Chris- 
tian principles,  requires  to  be  managed  with  great 
prudence.  When  wielded  unskilfully,  like  a  razor 
in  the  hand  of  a  child,  it  is  more  likely  to  prove 
mischievous  than  useful.  By  excessive  levity  a 
man  generally  abridges  his  influence,  which  is  in- 
dispensable to  usefulness  in  society ;  he  often,  with- 
out intending  it,  offends  his  pious  friends ;  and 
what  is  still  more  to  be  deprecated,  not  unfrequent- 
ly  excites  a  prejudice  in  the  minds  of  the  young  or 
uninformed  against  sober  habits,  serious  truths,  and 
sacred  ordinances.  Communications  producing  such 
effects  cannot  be  good  for  the  use  of  edifying,  can 
have  no  tendency  to  minister  grace  to  the  hearers ; 
they  are  corrupt  and  ought  not  to  be  indulged  in,  as 
we  would  follow  the  inspired  oracle  in  the  text. 
Man  was  made  for  great  and  serious  purposes,  to 
receive    and   reciprocate   the   offices   of   kindness 


THE   EPHESIANS.  207 

among  his  fellows,  to  do  good  as  opportunity  serves, 
to  obey  and  serve  his  Creator,  and  to  be  happy  in 
the  enjoyment  of  his  favour  for  ever.  We  are  con- 
tinually surrounded  with  objects  which  demand  our 
serious  attention.  In  performing  the  duties  of  our 
calling,  levity  is  of  little  use ;  in  our  daily  exercises 
of  devotion  it  is  worse  than  useless.  Those  per- 
sons with  whom  we  converse  are  often  in  trouble 
or  in  danger.  They  need  our  counsel,  our  sympa- 
thy, our  active  and  laborious  aid.  We  have  before 
us  scenes  and  expectations  of  a  momentous  and 
awful  kind.  What  becomes  of  jesting  in  the  cham- 
ber of  sickness,  at  the  death-bed,  or  the  judgment- 
seat?  These  and  many  other  considerations  con- 
cur in  urging  us  to  comply  with  the  apostle's 
advice,  "  Let  no  corrupt  communication  proceed 
out  of  your  mouth ;  but  that  which  is  good  to  the 
use  of  edifying,  that  it  may  minister  grace  unto  the 
hearers." 

Secondly.  Our  "communication"  should  be 
seasonable.  That  is,  it  should  be  well-timed,  and 
wisely  adapted  to  the  character  and  circumstances 
of  the  persons  with  whom  we  converse;  or  in  whose 
hearing  we  speak.  This  point  is  so  well  under- 
stood as  scarcely  to  need  illustration.  Yet  it  is  a 
point  on  which,  I  apprehend,  we  often  fail,  and 
commit  errors  of  an  unpleasant  and  injurious  ten- 
dency. Most  persons  have  their  favourite  topics, 
which,  without  due  regard  to  the  right  timeing  of 
discourses,  they  will  naturally  feel  disposed  to  in- 
troduce more  frequently  than  would  be  for  edifica- 
tion. Suppose  you  meet  a  friend  at  a  time  when 
business  or  some  private  concern  engages  his 
thoughts,  and  claims  his  immediate  attention  ;  can 
he  be  expected,  in  such  circumstances,  to  profit  by 
your  discourse  on  any  other  subject?  Certainly 
not.  To  insist  on  his  time  or  company  in  such 
a  case,  would   be   unreasonable.      The  merchant 


208  EXPOSITION  OF 

engaged  in  despatching  his  ship;  the  lawyer,  in 
preparing  his  plea;  the  preacher,  in  studying  his 
sermon;  or  the  mechanic,  in  completing  by  a  given 
time  a  piece  of  work  for  a  customer,  ought  not  to 
be  expected  to  sit  down,  even  with  his  best  friend, 
to  converse  on  a  subject  not  connected  with  the 
business  in  hand,  however  important  it  may  be, 
and  however  fair  may  be  its  claims  to  his  regard 
at  another  time.  In  like  manner  it  would  be  an 
unseasonable  communication  of  reproof,  to  admonish 
a  man  while  he  is  intoxicated,  for  the  sin  of  intoxi- 
cation ;  or  to  lecture  one  in  a  fit  of  passion  on  the 
evils  of  violent  anger,  and  the  necessity  of  meekness 
and  self-command.  Would  you  reclaim  a  Sabbath- 
breaker  or  a  profane  swearer  from  the  evil  of  his 
way,  you  must  not  rebuke  him  publicly ;  but  ap- 
proach him  in  private,  and  endeavour  to  convince 
him  that  you  wish,  not  to  render  him  contemptible, 
but  to  do  him  good,  by  saving  him  from  disgrace 
and  ruin.  Would  you  argue  a  man  out  of  some 
dangerous  error;  you  must  not  take  him  while  he 
is  in  the  attitude  of  self-defence,  warmly  vindicating 
his  sentiments,  but  in  his  cool  reflecting  moments, 
when  conscience  and  reason,  unbiassed  by  passion, 
may  have  an  opportunity  of  acting  with  vigour; 
when  the  mental  vision,  unobstructed  by  the  dust 
of  controversy,  shall  be  capable  of  appreciating 
evidence,  and  the  understanding,  calm  and  delibera- 
tive, will  be  most  likely  to  yield  to  conviction,  and 
form  a  judgment  according  to  truth.  Thus  much 
for  the  right  timeing  of  our  communication. 

It  is,  also,  to  be  adapted  to  the  character  and 
circumstances  of  those  with  whom  we  converse,  or 
in  whose  hearing  we  speak.  By  this  is  meant  the 
mode  and  the  measure  of  our  communication,  rather 
than  the  matter.  Truth  is  never  to  be  sacrificed  to 
complaisance.  I  would  not  "  become  all  things  to 
all  men,"  in  any  other  sense,  or  for  any  other  pur- 


THE  EPHESIANS.  209 

pose  than  that  which  was  intended  by  Paul ;  namely, 
that  he  "might  save  some,"  by  "gaining  them" 
over  to  the  love  and  obedience  of  sound  doctrine ; 
1  Cor.  ix.  19,  &c.  We  should  neither  surrender 
nor  treacherously  conceal  principles  which  we 
verily  believe  to  be  scriptural,  and  of  course  favour- 
able to  correct  morals  and  genuine  piety.  Yet  there 
is  such  a  thing  as  bigotry.  It  appeared  among  the 
disciples  while  the  divine  Master  was  yet  with  them, 
and  he  reproved  it:  "  Master,  we  saw  one  casting 
out  devils  in  thy  name,  and  we  forbade  him,  because 
he  followeth  not  with  us.  And  Jesus  replied  :  for- 
bid him  not ;  for  he  that  is  not  against  us  is  for  us." 
Luke,  ix.  49.  There  is  also  a  something  in  the 
manner  of  endeavouring  to  do  good,  which  our 
Lord  represents  under  the  idea  of  "  casting  pearls 
before  swine."  These,  and  the  like  indiscretions, 
we  should  avoid,  as  we  would  have  our  communi- 
cations prove  edifying.  Are  you  in  a  company 
composed  of  persons  attached  to  various  denomina- 
tions of  Christians?  Press  not  your  own  views  of 
truth  and  duty  so  far,  or  so  confidently,  as  to  betray 
indifference  to  the  feelings,  or  contempt  for  the 
opinions  of  others;  perhaps  as  well-informed  and 
conscientious  as  yourself.  Are  you  thrown  into 
company  with  an  ingenious  unbeliever  in  the  Chris- 
tian religion,  whose  blasphemy  you  cannot  escape 
from,  and  whose  sophistry  you  cannot  combat 
without  hazarding  the  honour  of  the  gospel?  De- 
cline the  unequal  contest,  and  refer  him  to  the 
Lelands,  the  Campbells,  the  Paleys,  the  Watsons, 
and  the  Dwights,  who  have  refuted  all  the  plausible 
cavils  of  infidelity ;  and  who,  by  their  immortal 
writings,  have  proved  themselves  able  to  measure 
swords  with  its  ablest  and  most  subtle  champions. 
Are  you  desirous  of  instructing  one  who  is  ignorant 
of  his  duty  and  of  the  way  of  salvation?  Trouble 
him  not  with  the  intricate  and  controverted  matters 
18* 


210  EXPOSITION   OF 

in  revealed  religion ;  but  bring  up  to  his  view,  and 
press  upon  his  serious  regard  the  plain  doctrines, 
the  first  principles  of  the  oracles  of  God.  Are  any 
of  your  acquaintances  or  associates  neglecting  the 
means  of  grace;  such  as  the  Sabbath,  the  worship 
of  God's  house,  the  reading  of  the  Scriptures,  and 
the  solemn  duties  of  the  family  and  the  closet? 
Improve  every  favourable  opportunity  of  counsel- 
ling them  faithfully  and  kindly  on  these  interesting 
and  important  subjects.  Do  you  converse  with  any 
whose  hearts  are  broken,  and  whose  consciences 
are  alarmed  under  a  sense  of  their  sin  ?  Point  them 
to  Jesus — to  his  atoning  blood — his  perfect  righte- 
ousness— his  infinite  fulness  and  divine  compassion. 
Would  you  condole  with  the  poor,  the  bereaved, 
or  the  disappointed  ?  Remind  them  of  the  "  true 
riches,"  and  urge  them  to  lay  hold  on  eternal  hfe. 
Do  you  visit  the  widow  and  the  orphan  in  their 
affliction  ?  Talk  to  them  of  the  Heavenly  Father, 
the  widow's  judge,  the  friend  of  the  friendless, 
whose  tender  mercies  are  over  all  His  works. 
Thus,  adapting  your  conversation  to  times,  cha- 
racters, and  circumstances,  you  may  hope  it  will 
"  edify,  and,  through  a  divine  blessing,  be  the  means 
of  ministering  grace  to  the  hearers." 

Thirdly.  Our  communication  must  be  strictly 
chaste.  That  is,  we  must  use  no  expressions  in 
private  or  public,  to  friend  or  foe,  which  have  a 
tendency  to  excite,  directly  or  indirectly,  emotions 
or  designs  of  an  impure  or  lascivious  kind.  All 
double  entendres ;  smart,  bold,  and  spicy  sayings, 
as  they  are  sometimes  called,  which  go  to  infract 
the  spirit  of  the  seventh  commandment,  however 
ingeniously  formed,  however  gorgeously  mantled 
with  the  embellishments  of  style,  are  to  be  regarded 
as  communications,  in  the  last  degree,  corrupt  and 
execrable;  and  the  man  who  uses  such  language 
should  be  scrupulously   shunned  as  a  dangerous 


THE   EPHESIANS.  211 

companion,  and  unworthy  of  decent  company.  But, 
happily,  the  public  sentiment,  the  predominant 
opinion  is  correct  and  strong  on  this  point.  Chas- 
tity in  speech  and  behaviour  is  universally  consi- 
dered, except  among  the  vicious  and  the  vile,  as 
indispensable  to  good  breeding  and  common  decency. 
I  shall,  therefore,  spare  myself  the  embarrassment  of 
pointing  out  the  mischiefs  of  its  opposite ;  and  pro- 
ceed to  observe  that,  to  compass  the  object  contem- 
plated m  the  text. 

Fourthly.  Our  communication  must  be  charitable. 
This  quality  of  speech  may  be  viewed  :  First,  as  it 
respects  those  to  whom — and,  secondly,  those  of 
whom,  we  have  occasion  to  speak.  It  is  proper  to 
remark  here,  that  the  charity  intended  in  this  article, 
and,  indeed,  in  all  our  discourses  on  this  subject,  is 
to  be  exercised  and  manifested  towards  the  persons 
of  men;  not  towards  their  sentiments  and  con- 
duct, unless  these  be  according  to  godliness.  As 
to  those  with  whom  we  converse,  if  our  aim 
be  to  edify  them,  our  spirit  and  deportment  to- 
wards them  must  be  tender  and  kind;  free  from 
asperity,  harshness,  and  a  disposition  to  blame  them 
for  those  failings  from  which  none  are  entirely 
exempt.  Persons  must  deem  us  their  real  friends 
before  they  will  profit  by  our  advice,  or  follow  our 
counsels.  Convince  a  person  that  you  seek  his 
good,  and  if  he  has  any  ingenuousness,  tenderness 
of  conscience,  or  sense  of  gratitude,  you  may  cau- 
tion and  admonish  him  with  some  effect;  otherwise, 
your  labour  will  be  in  vain.  It  is,  perhaps,  in 
reference  to  this  principle  of  our  nature  that  Solo- 
mon says,  "  The  words  of  the  wise  are  as  goads, 
and  as  nails  fastened  by  the  masters  of  assemblies, 
which  are  given  from  one  shepherd.*'  Ecc.  xii.  11. 
And  David,  who  was  a  lover  of  all  good  men,  says, 
with  admirable  meekness  and  magnanimity,  "  Let 
the  righteous  smite  me,  it  shall  be  a  kindness  ;  and 


212  EXPOSITION   OF 

let  him  reprove  me,  it  shall  be  an  excellent  oil  which 
shall  not  break  my  head ;  for  yet  my  prayer,  also, 
shall  be  in  their  calamities."  Ps.  cxH.  5.  We 
should  try  to  make  the  most  of  this  principle  in 
our  endeavours  to  promote  the  spiritual  welfare  of 
our  kindred  and  intimate  acquaintances. 

In  regard  to  those  of  whom  we  may  have  occa- 
sion to  speak,  duty  to  God  and  benevolence  to  the 
hearers,  demand  that  the  law  of  kindness  should 
dwell  upon  our  lips.  I  acknowledge  it  is  some- 
times proper  to  express  our  disapprobation  of  the 
conduct  of  those  who  are  not  present;  but  in  all 
cases  of  this  sort  our  words  should  be  few  and  well 
guarded :  putting  ourselves  in  their  stead,  we  should 
speak  of  them  as  we  would  have  them  speak  of  us 
in  an  exchange  of  circumstances.  It  may  be  laid 
down,  I  think,  as  an  indubitable  maxim,  that  all 
animadversion  on  the  character  of  those  who  are 
absent,  and  who  are  thereby  deprived  of  the  oppor- 
tunity of  self-defence,  from  any  other  motive  than 
that  of  maintaining  truth  and  justice,  is  of  the 
essence  of  slander.  And  yet  how  large  a  share  of 
the  conversation  of  many  people  is  spent  in  remark- 
ing on  the  faults  and  foibles  of  their  fellow  sinners. 
This  evil  prevails  to  a  shocking  degree  wherever 
party  spirit  runs  high  either  in  politics  or  religion. 
Its  sources  are  envy,  jealousy,  pride,  and  ambitious 
rivalry ;  the  bitter  fruits  that  spring  spontaneously 
and  with  luxuriance  from  the  soil  of  our  depraved 
nature.  Its  effects  are  as  baleful  as  its  sources  are 
impure.  It  is  the  blight  and  the  mildew  of  all  that 
is  fragrant  and  blooming  in  human  society.  The 
breath  of  detraction  drives  before  it  the  soothing 
charities  of  fraternal  kindness,  makes  men  hard- 
hearted, selfish,  hateful  and  hating  one  another.  It 
is  as  opposite  to  the  spirit  of  the  gospel  as  is  dark- 
ness to  light,  as  Belial  to  Christ.  Its  communica- 
tion is  eminently  corrupt.     Under  its  envenomed 


THE   EPHESIANS.  213 

influence  social  concord  and  mutual  confidence 
wither  and  perish.  Instead  of  edifying,  it  severs 
the  ties  that  bind  man  to  man,  and  obliterates  every 
incipient  feature  that  goes  to  assimilate  earth  to 
heaven.  So  far  from  ministering  grace  to  the  hear- 
ers, it  provokes  and  fosters  malice  and  wickedness, 
and  paves  the  way  for  truce-breaking,  treachery, 
and  every  evil  work. 

Finally,  as  we  would  obey  the  injunction  in  the 
text,  our  communication  must  be  free  from  all  man- 
ner of  profaneness.  By  this  it  is  intended  that  we 
should  not  mention  or  allude  to  any  of  God's 
names,  titles,  attributes,  ordinances,  truths  or  works, 
with  levity  or  irreverence.  Our  time  will  not  per- 
mit us  to  expatiate  on  this  article  as  largely  as  its 
importance  might  seem  to  require.  The  most  ob- 
vious and  striking  violation  of  this  rule  of  edifying 
conversation,  is  that  of  profane  swearing,  a  practice 
strangely  and  distressingly  common,  and  yet  for  the 
prevalence  of  which  it  seems  difficult  to  account. 
That  it  is  a  sin  every  one  admits;  even  swearers 
themselves  acknowledge  it  is  an  offence ;  if  not 
against  God,  it  is  against  good  manners.  I  have 
never  heard  or  read  of  any  person  undertaking 
seriously  to  vindicate  it.  It  is  indeed,  a  sin  to 
which  there  can  be  no  temptation  that  one  would 
think  could  influence  a  reasonable  being.  Nor  is 
there  any  thing  gained  by  it.  It  gratifies  no  sensual 
appetite.  It  gathers  no  laurels,  secures  no  fame 
above  that  which  may  be  acquired  by  vulgarity  and 
sottishness.  It  inflicts  no  revenge  even,  that  is  felt 
or  regarded.  How  strange  it  is  then,  that  this  spe- 
cies of  corrupt  communication  should  be  so  com- 
mon that  one  cannot  walk  the  streets  without  hear- 
ing it  from  persons  of  all  ages  and  of  both  sexes, 
from  the  shrivelled  lips  of  vice-worn  decrepitude 
down  to  the  child  that  can  scarcely  repeat  the  alpha- 
bet ?     Can  this  fact  be  accounted  for  but  from  the 


214  EXPOSITION  OF 

deep  and  dreadful  corruption  of  the  human  heart? 
Reason  forbids  the  practice,  philosophy  condemns 
it,  common  decency  abhors  it.  The  Creator,  from 
amid  the  thunder  and  lightning  of  his  power,  pro- 
claims *'  Thou  shalt  not  take  the  name  of  the  Lord 
thy  God  in  vain ;  for  the  Lord  will  not  hold  him 
guiltless  that  taketh  his  name  in  vain."  Yet  swear- 
ing is  practised ;  it  is  handed  down  from  parents  to 
children;  each  generation  aiming  to  improve  on  the 
forms  used  by  that  which  preceded  it,  so  that  it  is 
true  now,  as  it  was  in  the  days  of  old,  "  By  reason 
of  swearing  the  land  mourneth."  Well,  profane 
swearer,  we  have  but  little  hope  of  even  bringing 
you  to  a  pause  in  your  downward  career ;  yet  we 
would  expostulate  with  you,  and  entreat  you  to 
consider  betimes  the  mischief  you  do,  and  the  ruin 
you  are  bringing  upon  your  soul.  You  greatly  in- 
crease the  wickedness  and  aggravate  the  guilt  of 
your  country;  you  impair  the  sanctity  of  the  judi- 
cial oath ;  your  practice  gives  countenance  to  per- 
jury; you  teach  the  young  to  swear,  your  own 
children,  the  children  of  your  neighbours ;  and  thus 
70U  not  only  exclude  yourself  from  heaven,  but 
you  block  up  the  way  to  others.  You  may  think 
this  a  little  sin,  but  you  will  find  God  true  to  his 
word ;  he  will  not  hold  you  guiltless  so  long  as  you 
continue  to  take  his  name  in  vain.  O,  turn  then 
from  the  evil  of  your  way,  ere  death  palsies  your 
tongue ;  for  woe  to  him  that  striveth  with  his 
Maker ! 

But  besides  this  gross  and  vulgar  species  of  pro- 
faneness,  there  are  what  an  elegant  writer  calls 
"minced  oaths  and  mock-petitions,"  which  should 
be  carefully  excluded  from  our  communication. 
Some  swear  by  their  faith,  their  honour,  their  truth, 
&c.,  which  is  not  only  profane,  but  carries  with  it 
an  air  of  idolatry,  for  the  thing  sworn  by,  is  substi- 
tuted  for  the  occasion  in  the  place  of  God.     These 


THE  EPHESIANS.  215 

and  the  like  are  minced  oaths;  impure,  contamina- 
ting- words.  All  exclamations  expressive  of  love, 
joy,  surprise  or  indignation,  in  which  the  names  or 
titles  of  the  divine  Being  are  used  lightly  and  incon- 
siderately, may  be  pronounced  mock-petitions,  and 
ought  to  be  avoided  by  those  who  would  maintain 
a  conversation  becoming  the  gospel.  There  is  still 
another  sort  of  profaneness,  which  consists  in  citing 
passages  of  Scripture,  in  alluding  to  certain  religious 
ordinances  or  dispensations  of  Providence,  for  the 
purposes  of  wit  and  amusement.  All  freedom  of 
this  nature  with  any  thing  that  the  Almighty  has 
said,  done  or  instituted,  is  irreverent,  wicked,  and 
extensively  mischievous.  He  who  trifles  with  di- 
vine things  offends  his  Maker,  impairs  the  influence 
of  religion  on  the  minds  of  others,  sins  against  his 
own  soul,  and  forsakes  his  own  mercies.  But  to 
conclude:  Learn  from  this  subject  the  necessity  of 
having  the  heart  renewed  and  cleansed  by  the  grace 
of  God.  The  heart  is  the  fountain  of  thought, 
speech  and  action;  and  that  it  is  naturally  an  im- 
pure fountain,  hear  the  testimony  of  Jesus:  "Out 
of  the  heart  proceed  evil  thoughts,  murders,  adulte- 
ries, fornications,  thefts,  false-witness,  blasphemies : 
these  are  the  things  which  defile  a  man."  Matt. 
XV.  19.  "  Out  of  the  abundance  of  the  heart  the 
mouth  speaketh;  a  good  man,  out  of  the  good 
treasure  of  the  heart,  bringeth  forth  good  things: 
and  an  evil  man,  out  of  the  evil  treasure,  bringeth 
forth  evil  things:"  Matt.  xii.  25.  May  God  give 
us  all,  the  regenerate  heart  and  the  right  spirit, 
through  Christ  our  Redeemer.     Amen. 


216  EXPOSITION   OF 


LECTURE  XXIII. 

GRIEVING    THE    SPIRIT,    WHEREBY    WE    ARE 
SEALED. 

EphesianSj  IV.  30 — 32. — And  grieve  not  the  Holy  Spirit  of 
God,  whereby  ye  are  sealed  unto  the  day  of  redemption. 
Let  all  bitterness,  and  wrath,  and  anger,  and  clamour,  and 
evil  speaking  be  put  away  from  you,  with  all  malice:  and 
be  ye  kind  one  to  another,  tender-hearted,  forgiving  one 
another,  even  as  God  for  Christ's  sake  hath  forgiven  you. 

The  relation  which  believers  bear  to  the  Holy 
Spirit,  is  of  a  most  sacred  character.  It  is  this 
blessed  agent  that  applies  to  us  the  redemption 
which  is  in  Christ,  that  renews  our  hearts,  enlight- 
ens our  minds,  subdues  our  obstinacy,  purifies  our 
affections,  guides  our  feet  in  the  way  of  righteous- 
ness, and  renders  us  meet  for  the  inheritance  of  the 
saints  in  light.  It  is  He  that  gives  us  a  right  under- 
standing of  the  Scripmres,  that  makes  us  feel  our 
obligation  to  God  our  Saviour,  that  works  in  us 
repentance,  faith,  love,  and  all  good  thoughts  and 
holy  desires ;  that  helps  our  infirmities,  scatters  our 
fears,  inspires  our  hopes,  animates  our  devotions, 
sanctifies  our  sorrows,  and  causes  us  to  triumph  in 
Christ.  He  is  our  Comforter,  our  Counsellor,  and 
unerring  Guide.  And  in  return  for  these  kind  and 
gracious  offices  he  claims  our  subjection  to  his  in- 
fluence, and  our  undivided  confidence  in  his  teach- 
ing and  guidance.  Our  hearts  are  rightfully  de- 
manded as  his  throne,  and  our  bodies  as  his  temple; 
the  faculties  and  members  of  the  whole  man  are  to 
be  consecrated  to  his  service,  and  remain  for  ever 
at  his  disposal  as  instruments  of  righteousness. 

Who  that  acknowledges  these  things  can  fail  to 
admit  the  force  and  propriety  of  the  charge, 
"  Grieve  not  the  Holy  Spirit  of  God,  M^hereby  ye 
are  sealed  unto   the  day  of  redemption."      The 


THE  EPHESIANS.  217 

Spirit  is  denominated  holy,  not  only  because  he  is 
in  himself  essentially  pure  and  perfect,  but  also  be- 
cause the  design  and  effect  of  his  operations  on  men 
is  holiness,  i.  e.  deliverance  from  the  guilt  and  de- 
filement of  sin,  and  a  gradual  restoration  of  the 
divine  image  in  which  man  was  created,  and  which 
consists  chiefly  in  moral  rectitude  and  purity. 

"  Sealed  unto  the  day  of  redemption :" — By  the 
day  of  redemption,  in  this  connexion,  seems  to  be 
intended  the  day  of  general  judgment,  when  all  the 
purposes  of  divine  mercy,  as  they  respect  this  pre- 
sent world,  shall  have  been  accomplished;  when 
the  redeemed  of  all  nations  shall  appear  with  Christ 
in  glory,  their  souls  being  completely  sanctified  and 
re-united  to  their  raised  and  immortalized  bodies, 
and  thus  enter  heaven,  there  to  participate  in  the 
joys  of  their  Lord  for  ever.  In  the  first  chapter  of 
this  epistle,  13th  and  14th  verses,  we  find  a  similar 
passage,  where,  by  "  the  redemption  of  the  pur- 
chased possession"  seems  clearly  to  be  meant  the 
resurrection  of  the  bodies  of  believers,  with  a  view 
to  their  entrance  into  eternal  glory.  Why,  then, 
should  Christians  fear  to  die?  Let  the  dust  return 
at  the  appointed  time  to  its  kindred  element.  The 
soul  is  not  entombed.  The  spirit  goes  to  God  who 
gave  it ;  where,  employed  in  some  way  suited  to 
its  disembodied  state,  it  waits  in  full  assurance  of 
hope  that  its  tenement,  dissolved  in  weakness  and 
corruption,  shall  be  raised  in  power,  incorruptible, 
to  share  in  the  felicities  of  the  new  heavens  and  the 
new  earth,  wherein  dwelleth  righteousness.  Not  a 
particle  of  the  sleeping  dust  essential  to  your  per- 
sonal identity  shall  be  forgotten  or  left  behind  in 
the  great  rising  day.  The  bodies  of  believers  form 
a  part  of  the  Redeemer's  purchased  possession; 
and  though  they  should  have  been  consumed  by 
fire,  devoured  by  wild  beasts,  lost  in  ocean's  capa- 
cious bed,  or  scattered  to  the  wind  in  ten  thousand 
19 


218  EXPOSITION  OP 

fragments,  they  shall  be  forthcoming  when  demand- 
ed by  him  who  is  "  the  resurrection  and  the  life." 
May  these  precious  truths  be  present  to  our  minds, 
and  be  realized  by  our  faith  in  the  hour  of  death; 
so  shall  our  latter  end  be  tranquil  and  full  of  hope. 
"  Whereby  ye  are  sealed:" — As  I  have  endea- 
voured to  illustrate  the  idea  conveyed  by  these 
words  in  a  lecture  on  a  passage  just  referred  to  in 
the  first  chapter  of  this  epistle,  it  will  be  sufficient 
to  observe  here  in  passing,  that  the  Holy  Spirit  does, 
in  the  graces  which  he  produces  in  the  souls  of  be- 
lievers, impress  an  indelible  signature  upon  them, 
by  which  they  shall  be  known  and  acknowledged 
for  ever  as  fellow  citizens  with  the  saints,  and  of 
tho^  household  of  faith ;  as  members  of  God's  holy 
family,  chosen  of  the  Father,  ransomed  by  the  Son 
and  sanctified  by  the  Spirit,  to  show  forth  the 
praises  of  redeeming  love  throughout  the  unmea- 
sured and  immeasurable  duration  of  the  world  to 
come.  Blessed  indeed  are  they  who  are  thus  mark- 
ed as  the  property  of  Jehovah !  And,  readers,  if 
you  would  ascertain  whether  you  belong  to  God, 
you  must  examine  yourselves,  and  try  your  tem- 
pers, your  hopes  and  your  conduct  by  the  law  and 
the  testimony  of  Jesus.  The  impression  of  the 
Holy  Spirit's  seal  corresponds  exactly  to  the  de- 
lineations of  sacred  Scripture.  God's  people  are 
described  in  the  Bible  as  penitent  for  their  sins,  as 
having  no  confidence  in  the  flesh,  as  relying  on 
Christ  for  justification  and  eternal  life,  as  obedient 
and  submissive,  meek,  patient,  just  and  charitable; 
as  delighting  in  the  word  and  ordinances  of  their 
God;  as  living  not  after  the  flesh,  but  after  the 
spirit;  as  hungering  and  thirsting  after  righteous- 
ness, not  content  with  their  present  religious  attain- 
ments, but  pressing  onward  for  the  prize  of  their 
high  calling  of  God  in  Christ  Jesus.  Now,  if  you 
possess  these  and  the  like  characteristics,  even  in 


THE  EPHESIANS.  219 

an  incipient  and  feeble  state,  you  certainly  have 
reason  to  hope  that  the  Holy  Spirit  is  fixing  his 
seal  upon  you,  and  means  to  have  you  recognised 
as  a  part  of  the  purchased  possession  in  the  day  of 
redemption,  that  bright  and  joyous  day  when  the 
Redeemer  shall  see  of  the  travail  of  his  soul  and  be 
satisfied.  On  the  other  hand,  if  you  are  destitute 
of  scriptural  evidences  of  discipleship,  then — but  I 
need  not  proceed.  The  Saviour  and  Judge  of  the 
world  has  told  you  that  you  are  in  a  state  of  con- 
demnation, and  that  the  wrath  of  God  abideth  on 
you.  O  that  thoughdess  men,  whose  day  of  grace 
passing  like  a  meteor,  will,  if  not  speedily  improved, 
soon  leave  them  shrouded  in  the  darkness  of  des- 
pair, would  seriously  ponder  this  saying  of  Jesus 
Christ!  May  God  awaken  their  slumbering  con- 
sciences, and  dispose  them  to  lay  hold  on  the  hope 
of  the  gospel. 

"Grieve  not  the  Holy  Spirit  of  God:" — What 
are  we  to  understand  by  grieving  the  Spirit? 
Grief,  in  man,  is  a  painful  emotion  which  may 
arise  from  various  causes.  We  may  be  grieved 
for  our  sins,  we  may  be  grieved  by  losses  and  dis- 
appointments, or  by  ill  treatment  from  those  of 
whom  we  had  a  right  to  expect  better  things.  But 
when  predicated  of  God,  as  is  frequently  the  case 
in  the  sacred  writings,  it  is  to  be  understood  with 
some  limitation.  The  Divine  Being,  from  the  per- 
fection, simplicity  and  immutability  of  his  nature, 
is  not  capable,  as  man  is,  of  any  painful  or  uneasy 
sensation.  When  the  Scriptures,  therefore,  ascribe 
to  him  such  passions  or  affections  as  move  or  in- 
fluence mankind,  this  is  done  in  condescension  to 
our  weakness,  and  in  accordance  with  our  mode  of 
conceiving  of  what  is  agreeable  or  disagreeable  to 
his  pure  and  perfect  will.  Accordingly  if  we  reject 
his  counsels,  profane  his  ordinances,  slight  his  grace, 
indulge  any  known  sin,  or  neglect  any  of  his  com- 


220  EXPOSITION  OF 

mands,  we  may  be  said  to  grieve  him;  because 
such  conduct  is  contrary  to  his  holy  nature,  repug- 
nant to  his  righteous  law,  and  incompatible  with 
our  own  true  interest  and  happiness. 

What  dispositions  should  we  cultivate  then,  and 
what  course  of  conduct  pursue,  that  we  may  in  some 
humble  measure  comply  with  the  divine  injunction 
before  us?  With  serious  Christians,  it  must  be  a 
matter  of  no  ordinary  concern,  to  demean  themselves 
in  such  a  manner  as  not  to  offend  that  blessed  agent 
on  whose  gracious  influence  they  depend  for  spiri- 
tual life,  religious  peace,  and  everlasting  consolation. 
We  are  dependent  on  the  Spirit,  not  only  for  the 
renovation  of  our  depraved  hearts,  but  for  strength 
and  skill  to  resist  the  temptations  of  Satan,  to  over- 
come the  allurements  of  the  world,  and  run  the  race 
set  before  us,  looking  unto  Jesus.  This  we  are 
taught  very  clearly  by  our  Saviour  in  those  admir- 
able sayings  delivered  to  his  discipiles  on  the  eve  of 
his  sufferings  on  the  cross.  "  I  will  pray  the 
Father,"  says  he,  "  and  he  will  give  you  another 
Comforter  that  he  may  abide  with  you  for  ever ;  even 
the  Spirit  of  truth ;  whom  the  world  cannot  receive, 
because  it  seeketh  him  not,  neither  knoweth  him ; 
but  ye  know  him,  for  he  dwelleth  with  you,  and 
shall  be  in  you."  John  xiv.  16  and  17.  "The 
Comforter,  which  is  the  Holy  Ghost,  whom  the 
Father  will  send  in  my  name,  he  shall  teach  you 
all  things,  and  bring  all  things  to  your  remembrance, 
whatsoever  I  have  said  unto  you." — "  He  shall 
glorify  me;  for  he  shall  receive  of  mine,  and  shall 
show  it  unto  you."  John  xiv.  26;  xvi.  14.  And 
Paul  says,  "  The  love  of  God  is  shed  abroad  in  our 
hearts  by  the  Holy  Ghost,  which  is  given  unto  us." 
Rom.  V.  5.  Hear  his  prayer  for  the  believers  at 
Rome  :  "  Now,  the  God  of  hope  fill  you  with  all  joy 
and  peace  in  believing,  that  ye  may  abound  in  hope, 
through  the  power  of  the  Holy  Ghost!"  Rom. 
XV.  13. 


THE   EPHESIANS.  221 

If  Christians,  therefore,  would  enjoy  the  presence, 
the  aid,  and  comforts  of  the  Holy  Spirit,  let  them 
carefully  avoid  every  thing  that  is  offensive  to  him  ; 
let  them  cherish  those  dispositions,  and  endeavour 
to  maintain  that  kind  of  conduct  which  are  com- 
mended and  enjoined  in  the  Sacred  Scriptures.  As 
ye  would  not  "  grieve  the  Holy  Spirit  of  God, 
whereby  ye  are  sealed  unto  the  day  of  redemption," 
be  attentive  to  his  counsels,  observe  his  ordinances, 
and  rely  on  his  gracious  influence  to  work  in  you 
the  good  pleasure  of  his  will.  This  is,  perhaps,  the 
best  general  rule  that  we  can  prescribe  to  ourselves 
on  this  very  important  article  of  Christian  duty. 
We  are  grieved  when  our  friends  neglect  our  advice, 
and,  in  consequence  of  such  neglect,  fall  into  trouble 
or  sin.  We  advise,  warn,  and  admonish  our  chil- 
dren for  their  good,  from  motives  of  benevolence 
and  affection  ;  how  grievous  and  distressing  it  is  to 
our  hearts  when  they  prove  untractable,  disobedient, 
and  self-willed.  Now,  the  Holy  Spirit  condescends 
to  become  our  teacher.  He  knows  our  ignorance, 
our  evil  propensities,  and  the  diversified  allurements 
and  temptations  which  assail  us  at  every  point,  and 
in  every  stage  of  our  progress  from  the  cradle  to 
the  grave.  His  aim  is  to  guard  us  from  evil,  to 
guide  us  in  the  way  of  peace,  and  make  us  wise 
unto  salvation.  He  has,  therefore,  given  us  ample 
instructions  in  the  word  of  his  truth;  has  instituted 
ordinances  in  which  his  doctrines  are  presented 
under  the  impressive  form  of  symbols ;  he  proffers 
to  renew  us  in  the  temper  of  our  minds,  to  help 
our  infirmities,  to  direct  our  thoughts,  to  encourage 
our  hope  in  God,  and,  at  last  to  present  us  fault- 
less before  the  presence  of  his  glory  with  exceed- 
ing joy.  And,  if  after  all  these  kind  provisions  for 
our  good  we  disregard  his  instructions ;  absent 
ourselves  from  his  ordinances,  under  pretext  of  their 
inutility ;  if,  confiding  in  our  own  fancied  wisdom 
19* 


222  EXPOSITION   OF 

and  goodness,  we  decline  imploring  his  regenerating 
and  sanctifying  influence,  how  must  he  be  grieved 
at  our  ingratitude  and  folly;  and  what  can  we  rea- 
sonably expect  but  that  he  will  leave  us,  at  least  for 
a  season,  to  try  our  own  strength,  to  grope  in  the 
dark,  to  mourn  the  loss  of  the  soul-refreshing  pre- 
sence of  our  God,  and  to  learn,  from  painful  experi- 
ence, our  absolute  need  of  a  divine  guide,  and  a 
heavenly  comforter?  Ah!  Christians,  grieve  not 
the  Holy  Spirit  of  God,  whereby  ye  are  sealed. 
If  you  do,  you  will  suffer  loss ;  for,  though  you  may 
not  be  utterly  forsaken,  yet  you  will  be  chastised; 
you  will  forsake  your  own  mercies,  and  spend  your 
strength  for  naught.  You  can  never  attain  to  the 
stature  of  a  perfect  man  in  Christ,  without  the  aid 
and  informing  power  of  the  Holy  Comforter.  He 
knows  your  frame,  and  remembers  that  you  are  but 
dust.  Hence  the  liberal  measures  he  has  taken, 
and  the  matchless  condescension  he  has  manifested 
to  remedy  your  weakness  and  supply  your  wants. 
Insult  him  not,  then,  by  leaning  on  your  own  un- 
derstanding, or  by  relying  on  your  own  comparative 
virtue.  It  is  by  his  indwelling  and  gracious  power 
that  you  are  admitted  to  the  high  and  holy  privilege 
of  communion  with  the  Father,  and  with  his  Son 
Jesus  Christ.  Commit  your  way  unto  him,  and  he 
will  perfect  that  which  concerneth  you,  by  making 
"  you  accepted  in  the  Beloved." 

But  we  must,  for  the  present,  confine  ourselves 
to  the  text.  Here  are  some  of  the  counsels  or  dic- 
tates of  the  Holy  Spirit,  which  claim  our  serious 
regard  ;  "  Let  all  bitterness,  and  wrath,  and  anger, 
and  clamour,  and  evil-speaking  be  put  away  from 
you,  with  all  malice." 

Among  the  things  here  specified,  and  which  we 
are  to  put  away,  as  we  would  not  grieve  the  Spirit, 
there  are  shades  of  difference,  which  might  be 
pointed  out,  did  time  permit.     But  it  is  not  neces- 


THE  EPHESIANS.  223 

sary  to  remark  on  each  separately.  Bitterness, 
wrath,  and  intemperate  anger,  are  all  less  or  more 
malicious;  and  evil-speaking  is  the  usual  mode  of 
expressing  these  ill  feelings.  The  meaning  of  the 
apostle  is,  I  suppose,  that  we  should  give  no  place 
to  such  disturbers  of  that  peace  and  religious  con- 
cord of  which  the  Holy  Spirit  is  the  author,  and 
which  when  cherished  and  reciprocated  by  the  dis- 
ciples of  Christ,  never  fail  to  bless  and  beautify  the 
kingdom  of  grace.  All  turbulent  and  malignant 
passions  are  inconsistent  with  the  hallowed  spirit 
and  tendency  of  the  gospel,  and  should  therefore  be 
put  away  from  the  hearts,  the  families,  and  the 
worshipping  assemblies  of  Christians.  No  man 
whose  soul  is  the  seat  of  bitterness  can  enjoy  fel- 
lowship with  the  God  of  love.  Nor  can  domestic 
comfort  be  experienced,  to  any  considerable  extent, 
in  a  family  where  wrath  and  evil-speaking  abound. 
And  in  a  Christian  community,  malicious  clamour 
is  a  monstrous  anomaly  in  the  visible  kingdom  of 
God ;  at  once  hostile  to  edification,  and  grievous  to 
the  Holy  One. 

■  **The  Spirit,  like  a  peaceful  dove. 

Flies  from  the  realms  of  noise  and  strife." 

"And  be  ye  kind  one  to  another,  tender  hearted ; 
forgiving  one  another,  even  as  God  for  Christ's 
sake  hath  forgiven  you."  Two  things  are  recom- 
mended in  this  verse  as  congenial  to  the  aim  and 
influence  of  the  Holy  Spirit,  viz:  sympathy  and 
the  forgiveness  of  injuries.  Sympathy  in  its  literal 
import,  signifies  suffering  with  another,  and  is  used 
to  denote  the  feeling  solicitude  of  a  benevolent 
heart  for  the  afflicted.  It  cannot  be  regarded  as 
mne  of  the  distinguishing  graces  of  the  Christian; 
for  it  is  a  principle  of  our  nature,  and  it  is  often 
found,  in  a  high  degree,  connected  with  very  bad 
qualities.     Indeed,  it  is  observable  in  a  measure 


224  EXPOSITION   OF 

among  inferior  animals ;  and  its  benign  effects  indi- 
cate very  strongly  the  goodness  of  the  Creator. 
And  here,  as  in  all  other  instances,  Christianity 
comprises  and  embodies,  exemplifies  and  enjoins 
on  her  disciples  whatsoever  is  honest,  lovely,  pure, 
and  praiseworthy,  either  in  humanity  or  in  the  reli- 
gion of  nature.  Christ  was  eminently  tender- 
hearted. He  wept  at  the  grave  of  Lazarus,  and 
condoled  with  the  bereaved  widow  of  Nain.  His 
apostles,  touched  with  a  coal  from  the  same  altar, 
were  also  sympathetic.  Their  epistles  possess  a 
charming  unction  of  celestial  kindness:  "Weep 
with  them  that  weep;"  "forget  not  to  entertain 
strangers;"  "consider  them  that  are  in  bonds,  as 
being  yourselves  also  in  the  body,"  &c.,  are  maxims 
of  divine  benevolence,  and  of  vast  practical  utility. 
What  is  called  the  milk  of  human  kindness  is  a 
pleasant  thing  in  society ;  but  the  balm  of  Christian 
sympathy  is  far  preferable.  Let  it  never  be  want- 
ing in  its  prayers,  its  counsels,  and  seasonable  min- 
istrations among  the  professed  followers  of  Jesus. 
It  is  indubitably  incumbent  on  Christian  societies 
and  individuals  to  feel  for  one  another  in  affliction, 
and  help  each  other  in  time  of  need,  as  occasion 
may  require,  and  according  to  the  ability  which 
God  hath  given  them.  With  such  sacrifices  the 
Holy  Spirit  is  well  pleased.  The  pressure  of  sor- 
row is  thus  lightened,  the  breaking  heart  bound  up, 
the  social  tie  strengthened,  and  charity,  like  the 
rose,  imparts  its  fragrance  to  all  who  come  within 
its  cheering  influence. 

"  Forgiving  one  another."  It  is  here  supposed 
by  Paul  that  personal  offences  will  occur,  even 
among  Christians.  And  so  they  do;  but  they  are 
not  to  break  the  unity  of  the  spirit,  or  sever  the 
bond  of  peace.  They  are  to  be  removed,  forgiven, 
and  buried  at  the  foot  of  the  cross.  The  forgive- 
ness of  injuries  is  a  Christian  doctrine  altogether. 


THE  EPHESIANS.  225 

The  law  of  honour  does  not  recognize  it  as  at  all 
compatible  with  a  manly  spirit;  it  is  mean,  pusil- 
lanimous, dastardly.  A  duel,  though  it  should 
make  widows,  and  orphans,  and  a  hell  for  the  com- 
batants, is  better  than  forgiveness.  Philosophy 
talks  3.hout  forgiving,  though  she  is  not  willing  to 
forget  an  injury;  nor  has  she  ever  been  able  to 
adduce  authoritative  examples,  or  to  render  her 
dogmas  on  the  subject  of  any  considerable  use  and 
efficiency  among  mankind.  But  the  Christian  reli- 
gion has  laid  down  the  principle  in  express  and 
unequivocal  terms.  The  great  Teacher  from  hea- 
ven has  exemplified  it  in  the  most  illustrious  and 
impressive  manner.  It  is  enjoined  and  inculcated 
in  the  New  Testament  in  a  great  variety  of  forms, 
and  under  the  most  awful  penalties:  "Forgive  us 
our  debts,  as  we  forgive  our  debtors — Except  ye 
forgive  men  their  trespasses,  neither  will  your  hea- 
venly Father  forgive  your  trespasses — Avenge  not 
yourselves;  vengeance  is  mine;  I  will  repay,  saith 
the  Lord — Render  to  no  man  evil  for  evil — If  thine 
enemy  hunger,  feed  him;  if  he  thirst,  give  him 
drink."  I  know  the  duty  is  difficult;  it  does  not 
accord  with  the  sentiments  of  depraved  nature. 
The  principle  is  strictly  divine ;  and  to  reduce  it  to 
practice  from  right  motives,  requires  the  aid  of 
divine  grace.  Therefore  it  is  that  we  pronounce  it 
exclusively  a  Christian  doctrine.  If  a  man  does 
me  an  injury,  I  have  a  right  to  justice;  and  he  is 
bound  to  confess  or  repair  the  wrong  upon  my  ap- 
peal to  his  sense  of  duty.  But  if  I  cannot  obtain 
reparation  by  fair  and  equitable  means,  I  must  and 
will  forgive  him,  and  pray  for  him,  and  do  him 
good  and  not  evil.  It  is  dutiful,  it  is  magnanimous, 
it  is  God-like  so  to  do.  Final  and  exact  retribu- 
tion is  the  prerogative  of  Jehovah.  I  am  myself  a 
miserable  offender — I  need  forgiveness ;  and,  if  I 
am  a  Christian,  I  am  and  shall  be  forgiven  all  my 


226  EXPOSITION   OF 

offences.  Here,  then,  is  a  consideration  which,  to 
the  pious  and  penitent  heart,  is  conckisive  and  irre- 
sistible. "Even  as  God  for  Christ's  sake  hath  for- 
given you."  Now,  God  not  only  remits  the  punish- 
ment due  to  the  sinner,  but  receives  him  into  favour 
and  loves  him  for  Christ's  sake.  Never  talk  of 
forgiving  an  injury,  therefore,  while  you  refuse  to 
forget  it.  This  is  a  delusive  and  self-deceiving  effort 
to  evade  the  law  of  Christ.  Evangelical  forgive- 
ness involves  a  disposition  for  reconciliation  and 
reciprocity  of  kind  and  friendly  offices. 


LECTURE  XXIY. 

IMITATING  GOD,  AS  CHILDREN. 

Ephesians,  v.  1,  2. — Be  ye,  therefore,  followers  of  God,  as 
dear  children;  and  walk  in  love,  as  Christ  also  hath  loved 
us,  and  hath  given  himself  for  us,  an  offering  and  a  sacri- 
fice to  God,  for  a  sweet-sraelling  savour. 

The  word  here  rendered  followers^  signifies  in  the 
original  language  of  the  New  Testament,  imitators; 
and  might  have  been  so  translated.  Both  terms, 
however,  convey  substantially  the  same  meaning; 
for  we  cannot  follow  any  one,  without  in  some 
measure  imitating  him.  "  Be  ye  imitators  of  God." 
is  clearly  the  import  of  the  exhortation.  This  is  a 
high  aim,  and  might,  at  first  view,  seem  presump- 
tuous. God  is  a  pure  and  perfect  spirit.  We  are 
guilty,  polluted,  erring  creatures  ;  composed  of  body 
and  mind;  both  frail  and  disordered  by  sin.  How 
then,  can  we,  unholy  creatures,  dwelling  in  houses 
of  clay,  and  liable  to  be  crushed  before  the  moth, 
think  of  resembling  the  High  and  Lofty  One,  who 
inhabiteth  eternity,  who  reigns  unrivalled,  and  with- 
out an  associate,  in  his  divine  and  glorious  su- 
premacy ?     The  aim  is  indeed,  grand ;  the  thought 


THE   EPHESIANS.  227 

is  sublime ;  but  it  is  not  presumptuous.  Paul 
uttered  the  text,  by  inspiration  of  the  Holy  Ghost. 
The  end  contemplated  is  attainable;  the  duty  is 
prescribed  in  intelligible  terms;  it  is  obligatory; 
and,  through  grace,  it  is  practicable.  When  we 
are  required  to  be  imitators  of  God,  it  is  not  in- 
tended that  we  should  cease  to  be  human  beings, 
and  become  angels;  that  we  should  renounce  our 
place  in  the  scale  of  creation,  and  seek  some  fanci- 
ful distinction  in  the  kingdom  of  Jehovah.  Nor 
is  it  meant,  that  we  should  abandon  our  stations  in 
society,  neglect  our  relative  and  social  duties,  retire 
from  the  active  world,  and  give  ourselves  up  to  the 
indolent  and  self-enjoined  musing  of  a  monkish  life. 
This  is  not  the  design.  But  it  is,  that,  in  the  place 
assigned  us  by  the  Creator,  and  with  the  capacities, 
powers  and  opportunities,  which  he  has  given  us, 
we  should,  in  humble  reliance  on  his  gracious  and 
promised  aid,  strive  to  be  like  him  in  temper  and 
practice,  in  all  his  imitable  excellencies.  It  is  re- 
semblance to  God,  not  equality  with  him,  at  which 
we  are  to  aim.  Now,  in  the  nicest  imitation  that 
can  be  found,  or  of  which  our  minds  can  conceive, 
there  must  still  be  a  difference  between  the  copy 
and  the  original.  No  two  distinct  individual  things 
in  the  universe,  possess  exactly  the  same  qualities. 
The  resemblance  may  be,  and  often  is  strong  and 
obvious;  but,  on  close  inspection,  you  shall  find  a 
distinguishing  and  unequivocal  diversity.  In  the 
instance  of  God  and  the  good  man,  the  imitation 
must  fall  infinitely  short  of  the  divine  model.  Yet 
there  is  a  likeness,  a  real  likeness,  a  progressive 
likeness;  a  likeness  provided  for  in  the  plan  of  re- 
demption; a  likeness  which  is  indispensable  to  com- 
munion with  the  Father  of  spirits,  and  to  our  par- 
ticipation of  the  imperishable  felicities  of  Heaven. 
When  urged,  as  we  are  frequently  in  Scripture, 


228  EXPOSITION   OP 

to  follow,  to  be  like,  or  to  imitate  God,  our  disobe' 
dient  hearts  are  apt  to  say,  The  standard  is  too 
high,  it  were  a  vain  thing  for  us  to  attempt  confor- 
mity  to  the  Great  Supreme — we  might,  with  some 
hope  of  success,  try  to  live  as  did  Abraham,  or 
Moses,  or  Paul;  but  for  a  frail  creature  to  think  of 
being  like  the  Great  and  Holy  one  of  Israel,  is  too 
much.  This,  reader,  is  a  suggestion  of  unbelief. 
Let  us  not  yield  to  its  influence.  It  may  seem 
plausible,  as  it  sometimes  approaches  us  under  the 
garb  of  humility;  but  it  is  deceptive  and  anti-chris- 
tian.  Our  merciful  Creator  enjoins  nothing  upon 
us  but  what  is  practicable,  by  his  grace  helping  our 
infirmities. 

Real  Christians  are  begotten  unto  a  lively  hope, 
called  out  of  darkness  into  marvellous  light,  born, 
not  of  blood,  nor  of  the  will  of  the  flesh,  but  of 
God.  They  are  the  sons  and  daughters  of  the 
Lord  Almighty.  They  have  received  the  spirit  of 
adoption,  whereby  they  cry,  Abba,  Father.  They 
are  of  the  household  of  God ;  and  in  this,  as  in 
every  other  household  where  the  relation  of  parent 
and  child  exists,  there  is  a  family-likeness.  The 
child  of  nature  imitates  its  earthly  parent;  so  the 
children  of  grace  are  imitators  of  their  Heavenly 
Father.  This  idea  is  clearly  conveyed  in  the  text, 
"  Be  ye,  therefore,  imitators  of  God,  as  dear  child- 
ren." Mark,  here,  the  kind  condescension  of  the 
Most  High!  He  recognizes  his  people,  as  his 
children — dear  children — dear,  beyond  all  his  other 
works — dear,  as  the  objects  of  his  electing,  re- 
generating, and  redeeming  love,  bought  back  from 
the  captivity  of  Satan,  by  "  a  price  all  price  be- 
yond;"— dear,  as  being  nearly  related  to  Christ,  his 
only  co-essential  and  eternally  begotten  Son  ; — dear, 
as  the  subjects  of  his  grace,  and  legatees  of  an  in- 
corruptible inheritance ; — dear,  as  they  are  destined 


THE   EPHESIANS.  229 

to  proclaim  and  exhibit  his  declarative  glory- 
throughout  the  incalculable  and  all-absorbing  cycle 
of  eternity. 

Yes,  readers,  those  of  you  who  are  indeed  the 
children  of  God,  are  very  dear  to  him.  You  may 
be  vile  and  ill-deserving  in  your  own  view ;  you 
may  be  little  known  and  less  esteemed  by  the  world, 
but  you  are  not  of  the  world,  even  as  your  Saviour 
is  not  of  the  world.  You  belong  to  another  family; 
and  the  blessed  Head  of  that  family  regards  you  with 
infinite  and  everlasting  kindness.  Jesus,  the  great 
High  Priest  of  your  profession,  loves  you  and  bears 
your  names  on  his  breast-plate  while  interceding 
for  you  within  the  veil  in  the  true  Holy  of  Holies. 
The  Spirit  of  God  loves  you ;  for  he  dwells  in  you 
to  seal  you,  and  to  sanctify  you  for  heaven.  And, 
remember,  divine  love,  i.  e.  the  love  of  compla- 
cency, wherever  it  exists,  on  whomsoever  it  ope- 
rates, is  reciprocal  and  re-active.  They,  whom 
God  loves  as  his  redeemed  children,  do  love  him 
and  all  that  bear  his  image,  as  certainly  and  uni- 
formly as  the  ingenuous  child  loves  its  natural  pa- 
rents. I  know  that  our  love  to  God  is  far  from 
being  as  intense,  or  as  decisively  supreme  as  it 
should  be  ;  but  there  are  times  when  every  genuine 
believer  can  say  with  unfeigned  rapture,  "  Whom 
have  I  in  heaven  but  thee ;  and  there  is  none  on 
earth  that  I  desire  beside  thee !"  Or,  in  the  words 
of  the  poet: 

"  Lord,  what  a  heaven  of  saving  grace 
Shines  through  the  beauties  of  thy  face, 
And  lights  our  passions  to  a  flame  ! 
0,  how  we  love  thy  charming  name! 

When  I  can  say,  My  God  is  mine ; 
When  I  can  feel  his  glories  shine, 
I  tread  the  world  beneath  my  feet. 
And  all  the  earth  calls  good  or  great." 

In  the  next  verse  we  have  a  modified  and  ex- 
tended view  of  the  subject,  which  is  at  once  en- 
20 


230  EXPOSITION   OF 

couraging  and  impressive :  "  And  walk  in  love,  as 
Christ  also  hath  loved  us,  and  hath  given  himself 
for  us  an  offering  and  a  sacrifice  to  God  for  a  sweet- 
smelling  savour." 

A  man's  walk  usually  signifies  in  Scripture  his 
prevailing  disposition  and  general  deportment.  So 
I  understand  it  here.  The  meaning  is,  that  we 
should  exercise  love  to  God,  and  benevolence  to- 
wards one  another;  always  endeavouring  to  con- 
duct in  such  a  manner  as  to  exhibit  and  extend  the 
influence  of  those  amiable  affections.  In  cultivat- 
ing this  holy  disposition,  and  pursuing  a  correspon- 
dent practice — a  practice  which  shall  unfold  the 
purity  of  the  gospel  and  attest  the  sincerity  of  our 
faith — we  are  to  imitate  God  in  the  person  of  his 
Son,  Jesus  Christ  our  Lord.  Here  we  have  a 
divine  and  perfect  model,  rendered  visible,  and 
tangible,  and  attractive  superlatively,  and  beyond  all 
that  earth  or  heaven  ever  witnessed  before.  In 
Jesus  we  see  God  manifested  in  the  flesh;  the 
Deity  united  to  humanity;  Omnipotence  to  weak- 
ness; immaculate  purity  personally  joined  to  the 
seed  of  Abraham,  and  exposed  to  the  assaults  of 
Satan  and  the  allurements  of  the  world.  We  see 
him  born  in  humble  circumstances,  attending  during 
childhood  to  his  filial  duties,  and  subsequently  pass- 
ing through  a  vast  variety  of  trying  scenes,  till  the 
great  work  for  which  he  came  into  the  world  was 
consummated  on  the  cross.  So  that  in  every  situa- 
tion in  life  or  in  death,  we  may  ask,  and  the  oracles 
of  God  will  supply  us  with  an  answer.  How  would 
Christ  have  acted  in  similar  circumstances?  And  if 
we  feel  our  weakness  and  need  of  supernatural  aid, 
we  are  warranted  to  expect  the  influence  and  guid- 
ance of  the  indwelling  and  Almighty  Spirit,  the 
promised  Comforter.  Thus  looking  unto  Jesus 
and  relying  on  the  teaching  and  gracious  succours 
of  the  Spirit,  we  are  to  walk  in  love.     Love  is  to 


THE   EPHESIANS.  231 

be  the  ruling  principle,  the  commanding  and  all- 
controlling  affection  of  our  souls;  because  God  is 
love,  and  we  must  be  like  him  before  we  can  either 
please  or  enjoy  his  blissful  presence.  Why  is  it 
said  in  Scripture  that  "God  is  love?"  Because 
this  attribute  in  its  various  branches  and  operations 
denotes  more  fully  than  any  of  his  perfections  the 
excellent  glory  of  his  moral  character.  This  is  the 
principle  that  gives  value  to  the  wisdom,  precious- 
ness  to  the  truth,  and  sanction  to  the  law  and  jus- 
tice of  the  Creator.  This  it  is  that  renders  it  matter 
of  joy  and  gladness  to  earth  and  heaven,  that  "the 
Lord  God  omnipotent  reigneth."  It  is  the  love  of 
God  that  wrought  our  salvation,  that  provided  a 
ransom  for  lost  souls,  that  opened  the  gates  of  hea- 
ven, that  proclaimed  salvation  to  the  world,  and 
that  now  calls  upon  sinners  to  turn  from  their  evil 
ways  and  live  for  ever.  It  was  love  that  impelled 
the  Redeemer  to  give  himself  "for  us  an  offering 
and  a  sacrifice  to  God  for  a  sweet-smelling  savour." 
No  one  who  is  acquainted  with  the  Bible,  and  be- 
lieves its  representations  to  be  true,  can  be  at  a  loss 
to  know  what  is  meant  by  Christ's  giving  himself 
for  us  an  offering  and  a  sacrifice  to  God.  The 
passage  obviously  points  to  the  cross  on  which  he 
died  to  complete  his  obedience  and  sufferings  for 
our  salvation;  to  the  shedding  of  his  blood  as  a 
sacrificial  and  propitiatory  offering  through  which 
we  have  or  may  have  forgiveness  of  sins.  This 
offering  is  said  to  be  "  for  a  sweet-smelling  savour," 
in  allusion  to  those  typical  sacrifices  that  were  pre- 
pared with  certain  odoriferous  spices,  and  to  indi- 
cate the  acceptableness  of  the  offering,  its  efficacy 
in  propitiating  insulted  justice,  in  healing  the  breach 
between  God  and  us  miserable  offenders;  and  in 
this  way  for  ever  perfecting  them  that  are  sancti- 
fied. Now  this  propitiation,  this  broad  and  deep 
foundation  of  all  our  hopes  of  pardon  and  eternal 


232  EXPOSITION   OF 

life,  was  the  fruit  of  divine  love.  The  Saviour  was 
not  dragged  reluctantly  to  the  altar.  Love  was  the 
grand,  actuating  principle  of  his  interposition  on 
our  behalf.  He  died  voluntarily,  the  just  for  the 
unjust,  that  he  might  bring  us  to  God.  And  the 
whole  of  his  conduct  while  on  earth  was  marked 
with  kindness,  sympathy  and  compassion.  His 
soul  was  a  fountain  of  benevolence,  from  which  thfe 
social  charities  issued  forth  in  a  thousand  refreshing 
streams.  Malice,  envy,  and  revenge,  those  vermin 
of  the  pit  and  pests  of  human  happiness,  were 
strangers  to  his  bosom.  He  spent  an  active  and 
laborious  life  in  the  cause  of  the  guilty  and  the 
miserable,  and  with  his  latest  breath  the  language 
of  forgiveness  flowed  from  his  lips  in  strains  of  ten- 
derness and  meek  majesty,  such  as  never  were 
heard  before  in  the  present  world. 

Be  it  our  constant  aim,  then,  to  be  followers  of 
him,  as  dear  children;  and  let  us  walk  in  love  as  he 
also  loved  us,  and  "gave  himself  for  us,  an  offering 
and  a  sacrifice  to  God,  for  a  sweet-smelling  savour." 
By  the  sacrifice  of  his  blood  a  way  has  been  pro- 
vided, whereby  we  may  attain  to  that  love  which 
is  the  fulfilling  of  the  law.  If  our  hearts  have 
been  renewed  by  divine  grace — if  Christ  be  in 
us,  the  hope  of  glory — if  the  Divine  Sanctifier 
has  taken  us  under  his  tuition— if  we  have  the 
faith  of  God's  elect,  and  are  seeking  heaven  on 
gospel  principles,  we  shall  certainly  be  imitators  of 
Him  who  loved  us,  and  gave  Himself  for  us.  You 
say  you  despair  of  being  enabled  successfully  to 
imitate  the  Father,  considered  as  an  absolute  God, 
a  Spirit  whom  no  man  hath  seen  at  any  time;  look, 
then,  unto  Jesus,  the  brightness  of  the  Father's 
glory  and  the  express  image  of  his  person.  You 
know  by  whom,  and  by  what  authority,  it  is  said, 
"I  and  my  Father  are  one;  whoso  hath  seen  me^ 
hath  seen  the  Father  also."     "The  Father  judgeth 


THE   EPHESIANS.  233 

no  man;  but  hath  delivered  all  judgment  unto  the 
Son;  that  all  men  might  honour  the  Son,  even  as 
they  honour  the  Father."  Be  ye,  therefore,  imita- 
tors of  God,.your  Saviour.  Christ  is  love  incarnate, 
and  therefore  the  more  easily  imitable.  The  evan- 
gelists inform  you  how  his  love  operated ;  how 
much  he  denied  himself;  how  much  he  prayed  and 
watched  for  the  good  of  others ;  how  patiently  he 
bore  with  the  infirmities  of  his  friends  ;  how  he  for- 
bore to  take  vengeance  on  his  enemies  ;  how  he  sym- 
pathized with  the  afflicted,  instructed  the  ignorant, 
and  ministered  to  the  wants  of  the  needy.  Go  and 
do  likewise.  You  cannot  do  so  much,  nor  do  so 
well  as  he  did;  but  by  the  aid  of  his  grace,  you  can 
follow  humbly  in  the  long  train  of  the  many  thou- 
sands of  thousands  who  have  gone,  and  are  going 
to  glory  in  the  way  which  he  has  consecrated. 
And,  remember,  he  has  set  you  an  example,  and 
requires  you,  as  you  would  not  be  disowned  by 
him  at  the  day  of  judgment,  to  pursue  his  steps. 
Let  none  object  that  the  example  is  too  high,  that  it 
is  discouraging  to  human  frailty.  This  is  a  scruple 
of  an  unbelieving  heart.  No  effort  at  duty  ought 
to  be  made  in  mere  mortal  strength.  While  the 
command,  "  follow  thou  me,"  presses  upon  your 
conscience,  divine  compassion  whispers  in  the  ear 
of  faith, "  My  grace  is  sufficient  for  thee."  Besides, 
let  us  recollect  that  the  law  of  our  God  is  perfect; 
if  it  were  not,  it  would  be  unworthy  of  obedience. 
The  love  which  that  law  demands  is  perfect ;  and 
no  love  of  an  inferior  kind  will  be  sustained  as  the 
fulfilment  of  the  law.  We  are  not,  indeed,  to  expect 
salvation  by  the  deeds  of  the  law.  We  are  not  to 
imitate  God  that  we  may  thereby  merit  eternal  life; 
neither  are  we  to  believe  in  the  Lord  Jesus  Christ 
that  we  may,  by  so  doing,  deserve  heaven.  Neither 
love,  nor  faith,  nor  any  other  grace  that  we  can 
20* 


234  EXPOSITION  OF 

possibly  exercise,  is  the  procuring  or  meritorious 
cause  of  our  salvation.  The  atonement  of  Christ, 
i.  e.,  his  blood  and  righteousness,  his  offering  and 
sacrifice,  has  this  honour  alone.  "  We  have  re- 
demption through  his  blood,  even  the  forgiveness  of 
sins."  "  Grace  reigns,  through  righteousness,  unto 
eternal  life."  But  then  it  should  be  known,  and 
never  overlooked,  that  the  law  and  the  gospel  of 
God  have  one  and  the  same  end  in  view ;  namely, 
the  reimpression  of  the  divine  image  on  our  minds. 
This  divine  image  is  the  very  thing  aimed  at  in 
sanctification.  Now,  to  be  imitators  of  God,  as 
dear  children,  and  to  walk  in  love,  as  Christ  also 
loved  us,  is  to  grow  in  conformity  to  him,  in  that 
reigning  attribute  which  forms  the  glory  of '  his 
character,  and  secures  the  happiness  of  his  king- 
dom. No  model,  therefore,  short  of  perfection 
will  answer  our  purpose.  No  example  that  ever 
was  exhibited  on  this  earth,  excepting  that  of  Jesus, 
can  be  followed,  in  all  points,  without  sin.  And, 
while  men  content  themselves  with  low  standards 
of  holiness,  their  views  will  be  grovelling  and  their 
attainments  small.  Give  us  a  perfect  model,  and  we 
shall  have  the  stronger  inducement  to  copy  it  with 
care.  Give  us  a  wise  and  unerring  leader,  and  we 
shall  follow  him  with  confidence  and  ardour.  Our 
love  cannot  be  infinite,  but  it  may  be  pure  in  kind. 
The  light  of  the  sun  surpasses  that  of  a  candle;  but 
the  qualities  of  both  are  the  same,  "  Be  ye,  there- 
fore, followers  of  God,  as  dear  children ;  and  walk 
in  love,  as  Christ  also  hath  loved  us,  and  hath  given 
himself  for  us  an  offering  and  a  sacrifice  unto  God 
for  a  sweet  smelling  savour. 

As  an  improvement  of  the  subject,  let  us  mark 
the  manner  in  which  this  love,  which  we  are  to  cul- 
tivate in  imitation  of  God,  will  show  itself  in  our 
practice.  1.  As  God  himself  is  the  best  being  in 
the  universe,  it  is  plain  that  if  we  imitate  him,  he 


THE   EPHESIANS.  235 

will  have  the  first  and  chief  place  in  our  affections. 
And  this  will  be  evinced  by  our  reverential  awe  of 
his  infinite  majesty,  by  our  delight  in  his  govern- 
ment, and  cheerful  subniission  to  the  dispensations 
of  his  providence;  by  our  relish  for  his  truth,  and 
all  the  spiritual  provisions  of  his  house;  by  our  at- 
tachment to  his  cause  and  kingdom ;  by  our  habits 
of  devotion  and  strict  attention  to  all  those  ordinan- 
ces and  means  by  which  he  manifests  himself  to 
our  souls,  and  permits  us  to  cast  our  care  upon  him 
and  give  ourselves  entirely  to  him  in  holy  fellowship. 
2.  If  we  are  followers  of  God  as  dear  children, 
we  shall  imitate  his  kind  regard  to  his  people. 
These  we  shall  esteem  as  the  excellent  of  the  earth; 
we  shall  choose  them  as  our  companions,  sympa- 
thize in  their  sorrows,  and  endeavour,  whenever 
occasion  offers,  to  be  helpers  of  their  joy.  3.  We 
shall  imitate  God,  also,  in  his  compassion  for  the 
wicked.  For  these  we  shall  not  fail  to  offer  fer- 
vent intercessions  that  they  may  be  brought  to  the 
love  of  the  truth,  and  be  turned  from  the  error  of 
their  ways.  We  shall  contribute  of  our  substance 
as  the  Lord  hath  prospered  us,  and  of  our  exertions 
as  we  have  opportunity,  for  the  furtherance  of  the 
glorious  gospel  of  God  our  Saviour.  We  shall 
earnesdy  long  for  the  fulfilment  of  the  prophetic 
promise,  when  all  flesh  shall  see  the  salvation  of  our 
God,  and  when  his  saving  health  shall  be  known  to 
all  nations ;  nor  shall  we  be  backward  in  doing  our 
part  for  the  general  interests  of  the  Redeemer's 
kingdom  in  the  world;  and  while  thus  exercised 
we  shall  be  growing  in  grace,  and  imbibing  more 
and  more  the  spirit  of  Christ.  How  holy  and  how 
grand  is  the  aim  and  tendency  of  the  Christian  reli- 
gion! It  makes  us  imitators  of  God,  as  dear  chil- 
dren; it  redeems  us  from  the  power  of  sin,  engages 
us  in  the  most  noble  pursuits,  and  enstamps  upon 
our  souls  the  image  of  Him  who  is  the  source  of 
felicity  and  the  perfection  of  beauty ! 


236  EXPOSITION  OF 

LECTURE  XXV. 

NON-CONFORMITY  TO  THE  WORLD. 

Ephesians,  v.  3 — 13. — But  fornication  and  all  uncleanness, 
or  covetousness,  let  it  not  be  once  named  among  you,  as 
becometh  saints;  neither  filthiness  nor  foolish  talking,  nor 
jesting,  which  are  not  convenient;  but  rather  giving  of 
thanks.  For  this  ye  know,  that  no  whoremonger,  nor  un- 
clean person,  nor  covetous  man,  who  is  an  idolater,  hath 
any  inheritance  in  the  kingdom  of  Christ  and  of  God.  Let 
no  man  deceive  you  with  vain  words  ;  for  because  of  these 
things  cometh  the  wrath  of  God  upon  the  children  of  dis- 
obedience. Be  not  ye,  therefore,  partakers  with  them: 
for  ye  were  sometimes  darkness,  but  now  are  ye  light  in  the 
Lord  :  walk  as  children  of  light.  (For  the  fruit  of  the  Spirit 
is  in  all  goodness,  and  righteousness,  and  truth.)  Proving 
what  is  acceptable  unto  the  Lord.  And  have  no  fellowship 
with  the  unfruitful  works  of  darkness,  but  rather  reprove 
them  :  for  it  is  a  shame  even  to  speak  of  those  things  that 
are  done  of  them  in  secret.  But  all  things  that  are  re- 
proved are  made  manifest  by  the  light:  for  whatsoever 
doth  make  manifest  is  light. 

In  discoursing  on  a  passage  of  Scripture  comprising 
such  a  variety  of  matter  as  is  brought  to  view  in  the 
verses  just  cited,  it  will  be  impossible  to  maintain 
that  unity  of  design,  or  that  connected  chain  of 
argument  which  you  have  a  right  to  expect  in  a 
well  constructed  sermon.  Indeed,  lecturing  is  not 
restricted,  in  this  particular,  to  the  rules  of  sermon- 
izing. The  aim  of  the  lecturer  is  to  unfold  the 
meaning  of  the  sacred  text  in  a  plain  and  simple 
manner,  connecting  with  the  exposition  suitable  re- 
marks and  instructions  of  a  practical  kind. 

The  general  object  of  the  apostle  in  the  passage 
now  before  us,  is  to  persuade  Christians  to  live 
worthy  of  their  high  vocation;  to  avoid  and  bear 
testimony  against  all  indulgences  and  usages  which 
are  inconsistent  with  the  pure  and  holy  principles 
of  the  gospel.  The  evils  specified  and  alluded  to 
were  not  only  prevalent,  but  were  actually  counte- 


THE   EPHESIANS.  237 

nanced  and  fostered  by  the  religious  rites  of  the 
heathen  in  general,  and  particularly  by  the  Eleu- 
sinian  and  the  Bacchanalian  abominations  celebrated 
with  superstitious  enthusiasm  and  almost  incredible 
pomp  at  Ephesus,  and  in  some  of  the  chief  towns 
of  ancient  Greece.  And  although  Christianity  has 
done  much  towards  exposing  the  turpitude  and 
checking  the  progress  of  such  scandalous  vices,  she 
has  not  yet  succeeded  in  putting  them  entirely 
without  her  visible  precincts.  While,  therefore, 
any  vestiges  of  such  heinous  offences  remain,  occa- 
sional animadversion  upon  their  enormity  will  be 
justifiable,  and  even  necessary  in  the  discharge  of 
our  Christian  duties.  Men  ought  to  know  and 
acknowledge,  and  if  possible  be  made  to  feel,  that 
fleshly  lusts  war  against  the  soul,  and  provoke  the 
just  and  fearful  displeasure  of  the  Almighty. 

Fornication  and  uncleanness,  are  terms  which 
convey  ideas  sufficiently  definite  to  render  further 
explication  needless.  Covetousness  means  inordi- 
nate or  excessive  desire ;  and  this  desire  may  be 
either  for  sensual  gratifications,  or  for  wealth, 
honour,  or  distinction  among  men.  From  its  con- 
nection in  this  place,  it  seems  to  be  taken  in  a  large 
sense  to  denote  the  indulgence  of  any  passion, 
whether  for  animal  pleasure  or  worldly  advantages, 
beyond  the  legitimate  bounds  of  reason  and  reli- 
gion. This  is  covetousness  in  its  most  extended 
but  true  and  literal  import.  And  must  this  master 
sin  of  so  great  a  portion  of  mankind  rank  with  the 
base  and  off'ensive  vices  just  before  mentioned? 
Yes;  the  Holy  Ghost  has  classed  them  together, 
and  pronounced  upon  them  the  same  sentence  of 
condemnation :  "  Let  neither  fornication,  nor  un- 
cleanness, nor  covetousness,  be  once  named  among 
you."  We  are  not  prohibited  the  naming  of  these 
things  by  way  of  rebuke  or  disapprobation,  when 
truth  or  the  due  maintenance  of  discipline  demands 


238  EXPOSITION   OP 

it.  The  meaning  is,  that  our  hearts,  words  and 
actions  should  be  such  as  to  furnish  no  ground  for 
a  just  charge  against  us  concerning  these  disgraceful 
and  unchristian  practices.  "  As  becometh  saints." 
Such  things  are  ahogether  unsuitable  to  our  pro- 
fession as  disciples  of  Christ  and  saints  of  God; 
persons  furnished  with  ample  instruction  in  things 
pertaining  to  life  and  godliness,  and  therefore  so- 
lemnly bound  to  be  holy  in  all  manner  of  conversa- 
tion, even  as  He  who  has  called  us  is  holy. 

"  Neither  filthiness,  nor  foolish  talking,  nor  jest- 
ing, which  are  not  convenient ;  but  rather  giving  of 
thanks."  Every  thing  that  tends  to  provoke  or 
cherish  impure  thoughts  or  desires;  all  unchaste 
discourse,  however  witty,  or  with  whatsoever  col- 
loquial talent  it  may  be  conducted,  is  inconvenient, 
unseemly,  and  inadmissible  among  Christians. 
"  Let  your  speech  be  always  with  grace  seasoned 
with  salt,"  (Col.  iv.  6,)  is  an  excellent  maxim. 
They  who  indulge  a  hope  that  they  have  been  re- 
deemed from  the  vain  conversation  of  a  sinful  world, 
should  not  permit  themselves  to  return  to  it  on  any 
occasion.  True  courtesy  does  not  require  it; 
Christian  obligation  forbids  it,  and  the  gracious 
heart  abhors  it.  The  disciples  of  Christ  are  fur- 
nished with  topics  of  discourse  of  the  most  enter- 
taining, dignified,  and  useful  kind.  The  hourly 
bounties  and  instructive  events  of  Providence ;  the 
inexhaustible  treasures  of  sacred  Scripture;  the 
heights  and  depths  of  redeeming  love;  the  war- 
ranted hope  of  heaven,  with  its  untold  glories  and 
ceaseless  triumphs,  supply  ample  matter  for  useful 
conversation  and  joint  acknowledgments  to  the 
blessed  author  of  all  good.  By  dwelling  on  these 
and  the  like  sober  yet  delightful  subjects,  our  so- 
cial intercourse  may  always  be  turned  to  good 
account.  We  may  thus  encourage  the  timid,  con- 
firm the  wavering,  comfort  the  feeble  minded,  and 


THE   EPHESIANS.  239 

prepare  our  own  hearts  and  the  hearts  of  others  to 
render  thanks  unto  God  for  his  numerous  and  un- 
speakable mercies.  At  all  events,  we  shall  thus 
escape  those  stings  of  conscience  which  often  fol- 
low that  foolish  talking  and  jesting  which  are 
neither  convenient  nor  suitable  to  the  character  of 
Christians.  Nor  let  it  be  imagined  that  the  right 
ordering  of  our  conversation  on  these  points  is  a 
small  concern:  "For  this  ye  know,"  says  Paul, 
"that  no  whoremonger,  nor  unclean  person,  nor 
covetous  man,  who  is  an  idolater,  hath  any  inherit- 
ance in  the  kingdom  of  Christ  and  of  God."  The 
covetous  man  is  an  idolater,  inasmuch  as  he  yields 
to  the  creature  that  place  in  his  affections  which  is 
due  to  the  Creator.  The  object  of  his  most  ardent 
pursuit  is  wealth.  In  this  he  glories;  in  this  he 
trusts ;  and  for  the  attainment  of  this  he  violates  the 
most  sacred  obligations  of  duty.  He  neither  loves 
God  supremely,  nor  regards  his  neighbour  with  a 
charitable  frame  of  mind.  For  an  "  inheritance  in 
the  kingdom  of  Christ  and  of  God,"  he  has  no  de- 
sire; offers  no  prayers,  and  possesses  no  fitness. 
He  is,  therefore,  excluded  along  with  the  voluptu- 
ous and  the  vile.  This  ye  know,  says  the  apostle. 
It  is  an  obvious  truth ;  well  understood  and  gene- 
rally acknowledged  among  Christians;  clearly  re- 
vealed and  fairly  deducible  from  the  design  of  the 
gospel  and  the  nature  of  salvation.  We  have  need 
to  look  narrowly  into  our  hearts  concerning  this 
inordinate  and  idolatrous  desire.  It  is  a  very  com- 
mon sin,  but  that  circumstance  does  not  render  it 
the  less  heinous.  Few  ill  propensities  of  our 
nature  are  more  dangerous.  It  is  not  easily  de- 
tected, because  it  assumes  various  forms,  and  sug- 
gests a  multitude  of  pretexts  of  a  plausible  and 
deceptive  character  in  its  own  defence.  Passion 
may  warp  the  judgment,  and  ingenious  apologies 
may  for  a  time  pacify  conscience;  "but  God  is  not 


240  EXPOSITION   OF 

mocked."  His  law  determines  what  sin  is,  and 
his  truth  is  pledged  to  see  it  punished.  Pretended 
philosophers  may  flatter  you  that  there  can  be  no 
harm  in  gratifying  your  natural  inclinations,  but 
"let  no  man  deceive  you  with  vain  words,  for  be- 
cause of  these  things  cometh  the  wrath  of  God  upon 
the  children  of  disobedience."  "Children  of  diso- 
bedience" is  a  Hebrew  phrase,  and  denotes  per- 
sons who  are  remarkably  disobedient.  It  may 
refer  primarily  to  the  Gentiles  who  are  not  blessed 
with  the  light  of  the  gospel;  and  if  so,  the  drift  of 
the  apostle's  argument  is  this:  If  the  wrath  of  God 
cometh  upon  the  heathen  for  the  sins  before  men- 
tioned, how  can  professing  Christians  expect  to 
indulge  in  such  abominations  with  impunity?  Such 
expectation  will  certainly  prove  fallacious.  Our 
calling  is  a  holy  one.  Our  advantages  are  great; 
and  it  is  a  maxim  in  the  divine  government,  that 
"  To  whom  much  is  given,  of  him  much  will  be 
required:"  "Be  not  ye,  therefore,  partakers  with 
them  ;  for  ye  were  sometime  darkness,  but  now  are 
ye  light  in  the  Lord:  walk  as  children  of  light." 
The  Ephesian  converts  had  been  once  in  a  state  of 
moral  darkness  like  their  heathen  neighbours ;  but 
now  the  Sun  of  Righteousness  had  risen  upon  them 
with  healing  in  his  wings ;  the  grace  of  the  gospel 
had  appeared  to  them,  teaching  them  to  deny  un- 
godliness and  worldly  lusts,  and  to  live  soberly; 
they  were,  therefore,  to  regard  themselves  as  chil- 
dren of  the  light,  or  enlightened  children,  and  under 
peculiar  obligations  to  decline  a  participation  in 
those  evil  indulgences  which  are  the  fruits  of  igno- 
rance and  sin.  Let  Christians  acknowledge  and 
realize  the  force  of  this  argument  for  a  holy  life. 
Whatever  extenuating  circumstances  may  be  alleged 
on  behalf  of  the  pagan  world  in  the  day  of  judgment, 
they  who  bask  in  the  meridian  rays  of  evangelical 
light  have  no  cloak  for  their  sin.     They  know  their 


THE  EPHESIANS.  241 

Lord's  will,  and  have  the  strongest  possible  induce- 
ments to  keep  his  precepts.  The  Redeemer  died 
to  save  them  from  sin ;  he  has  given  them  ordi- 
nances and  promises,  privileges  and  instructions  emi- 
nently suited  to  wean  them  from  the  world,  and  to 
make  them  a  peculiar  people,  zealous  of  good  works. 
"  Let  them  not,  therefore,  be  partakers  with  the 
ungodly  in  their  impious  ways."  This  is  a  maxim 
of  weighty  meaning  and  great  practical  importance. 
We  may  share  in  the  guilt  of  crimes  which  we  do 
not  actually  perpetrate.  The  receiver  of  stolen 
goods  is  a  partaker  in  the  sin  of  theft.  He  who 
supplies  a  foreign  enemy  with  the  means  of  annoy- 
ing his  country,  is  a  traitor;  and,  in  part,  answera- 
ble for  the  mischief  that  may  ensue.  The  seconds 
to  a  duel  partake  with  the  principals  in  the  guilt  of 
blood-shedding.  The  case  is  the  same  with  the 
parent  who  affords  to  a  profligate  son  the  means  of 
unlawful  pleasure ;  and  so  likewise  with  the  civil 
magistrate  and  the  gospel  minister,  who  counte- 
nance or  connive  at  public  offences  which  they 
might  correct,  in  part  at  least,  by  vigilance  and 
energy.  Yes,  as  we  would  not  partake  with  the 
wicked  in  their  guilt  and  punishment,  we  must,  so 
far  as  may  be  in  our  power,  withhold  from  them 
the  means  of  doing  wrong;  we  must  on  all  suitable 
occasions  bear  testimony  against  their  evil  deeds ; 
we  must  employ  our  influence  and  authority  to 
prevent  or  arrest  those  criminal  practices,  "because 
of  which  the  wrath  of  God  cometh  upon  the  chil- 
dren of  disobedience:"  ("For  the  fruit  of  the  Spirit 
is  in  all  goodness,  and  righteousness,  and  truth.") 
By  this  parenthetical  clause,  the  apostle  reminds  us 
that  real  Christians  are  renewed  and  influenced  by 
the  Holy  Spirit  of  God,  whose  sanctifying  effects 
in  all  instances  where  opportunity  is  afforded,  will 
appear  in  their  life  and  manners.  Goodness, 
righteousness,  and  truth,  are  the  prominent  features 
21 


242  EXPOSITION   OF 

of  the  divine  image;  and  by  these  qualities,  and 
their  various  branches,  the  children  of  light  are 
distinguished  from  the  children  of  disobedience. 
"Proving  what  is  acceptable  to  the  Lord."  Chris- 
tians are  not  to  fall  in  vi^ith  any  usages  that  may 
happen  to  be  common  and  fashionable,  without  in- 
quiring whether  they  be  right  or  not.  Their  duty 
is  to  please  God;  to  do  that,  and  that  only,  which 
he  regards  with  approbation;  and  hence  the  neces- 
sity of  "  taking  heed  to  our  ways,  according  to  his 
word."  Men  may  devise  popular  schemes  of  reli- 
gion;  they  may  invent  showy  forms  of  worship, 
and  heap  to  themselves  self-imposed  rites  and  cere- 
monies, but  without  the  sanction  of  a  "  Thus  saith 
the  Lord,"  all  such  contrivances  are  worse  than 
useless;  they  are  mischievous;  instead  of  helps, 
they  become  substitutes  to  that  which  is  good  and 
acceptable  to  the  Lord;  lifeless  forms,  baseless 
fabrics,  powerless  saviours,  refuges  of  lies. 

Of  the  truth  of  this  remark  we  have  a  strong  in- 
timation in  what  follows  :  "And  have  no  fellowship 
with  the  unfruitful  works  of  darkness,  but  rather 
reprove  them ;  for  it  is  a  shame  even  to  speak  ot 
those  things  which  are  done  of  them  in  secret ;  but 
all  things  that  are  reproved  are  made  manifest  by 
the  light;  for  whatsoever  doth  make  manifest  is 
light."  The  apostle  here  alludes  to  those  impure 
rites  which  were  celebrated  in  honour  of  Ceres,  one 
of  the  pagan  godesses,  first  in  Greece,  and  afterwards 
in  Rome,  till  they  were  abolished  by  Theodosius 
the  Great.  In  these  corrupt  festivals,  things  were 
practised  under  cover  of  nocturnal  darkness,  which 
it  would  be  indecent  even  to  name ;  and  secrecy 
was  enjoined  on  the  deluded  votaries  of  this  licenti- 
ous revelry,  under  the  most  fearful  penalties.  With 
these,  and  the  like  works  of  darkness,  the  disciples 
of  Christ  were  to  have  no  fellowship.  The  gospel 
which  they  professed  to  have  embraced  was  a  holy 


THE   EPHESIANS.  243 

religion.  Its  doctrines  were  to  be  openly  proclaim- 
ed, and  its  ordinances  to  be  publicly  celebrated.  Its 
aim  was  to  detect,  to  expose  and  reprove  the  latent 
corruptions  of  the  human  heart ;  and  thus  to  bring 
men,  regenerated,  out  of  darkness  into  marvellous 
light.  Christianity  is  a  system  of  spiritual  light; 
it  gives  all  needful  instruction  on  religious  subjects; 
and  its  professors  should  follow  its  dictates  as  faith- 
ful disciples  of  Him  who  "  came  a  light  into  the 
world,  that  whoever  believeth  on  him  might  not 
abide  in  darkness."  Their  conduct  should  always 
be  such  as  to  administer  at  least  silent  rebuke  to 
those  who  "love  darkness  rather  than  light,  because 
their  deeds  are  evil." 

In  concluding  this  lecture,  allow  me  to  press  upon 
your  notice  the  high  and  just  claims  of  the  religion 
we  profess  to  our  strict  and  uniform  regard.  Ming- 
ling, as  we  do,  in  business  and  social  intercourse 
with  men  of  the  world,  whose  views  and  conduct 
are  determined  very  much  by  custom  and  the  influ- 
ence of  associates,  we  are  in  danger  of  forgetting 
the  import  of  our  holy  vocation.  "  Evil  communi- 
cations corrupt  good  manners."  Familiarity  with 
the  ungodly  is  very  apt  to  result  in  a  conformity  to' 
their  spirit,  and  a  participation  in  their  sinful  prac- 
tices. The  world  is  governed,  in  great  measure, 
by  fashion  and  example;  yet  fashion  is  a  fickle, 
undefinable  thing,  and  all  human  example  is  im- 
perfect. VJe  have  a  more  sure  word  of  prophecy, 
a  perfect  and  unchanging  rule,  to  go  by.  Let  us 
never  lose  sight  of  it.  "  The  fashion  of  the  world 
passeth  away."  It  is  a  vain  show,  a  fickle  thing, 
an  empty  pageant;  but  the  word  of  the  Lord  abideth 
for  ever. 


244  EXPOSITION  OF 


LECTURE  XXVI. 

THE  SLEEPER  AROUSED  TO  THE  IMPROVEMENT 
OF  TIME. 

Ephesians,  v.  14 — 17. — Wherefore,  he  saith,  awake  thou 
that  sleepest,  and  arise  from  the  dead,  and  Christ  shall 
give  thee  light:  see,  then,  that  ye  walk  circumspectly,  not 
as  fools,  but  as  wise,  redeeming  the  time,  because  the 
days  are  evil :  wherefore,  be  ye  not  unwise,  but  under- 
standing what  the  will  of  the  Lord  is. 

Sleep  and  death  are  often  used  in  Scripture  to  de- 
note the  natural  insensibility  of  mankind  to  the 
importance  of  religious  truth,  and  the  duties  which 
it  enjoins.  In  sleep,  our  voluntary  actions  of  body 
are  suspended ;  and  the  few  mental  exercises  which 
we  have,  are  generally  fanciful  and  incoherent.  In 
death,  the  principle  of  life  and  motion  forsakes  its 
clay  tenement,  and  the  body,  with  all  its  curious 
mechanism,  becomes  as  incapable  of  feeling  or  act- 
ing as  the  clods  of  the  valley.  To  a  sleeping  or 
a  dead  man,  you  in  vain  exhibit  the  beauties  of 
nature,  or  the  sublime  doctrines  and  solemn  claims 
t)f  religion.  He  neither  sees,  nor  hears,  nor  feels 
the  objects  that  are  around  him.  Thus  it  is,  in  a 
qualified  but  awful  sense,  with  those  persons  who 
have  never  been  awakened  by  the  Spirit  of  God,  so 
as  to  perceive  their  need  of  a  Saviour,  and  acknow- 
ledge the  Redeemer's  claims  to  their  faith  and  obedi- 
ence. Sin  has  blinded  the  understanding,  stupified 
the  conscience  and  perverted  the  affections  of  the 
heart,  so  that  the  rousing  truths  and  alluring. promises 
of  the  gospel  have  little  or  no  salutary  effect  upon 
us,  except  when  the  external  ministry  of  these  truths 
and  promises  are  accompanied  by  the  gracious 
power  of  God  upon  the  soul.  The  gospel  declares 
that  we  are  depraved  and  guilty  creatures;  and  the 
truth  of  this  declaration  is  confirmed  and  supported 


THE  EPHESIANS.  245 

by  our  own  consciences ;  we  feel,  in  some  measure, 
that  it  is  so.     The  gospel  assures  us,   also,  that, 
although  we  deserve  to  be  punished  for  our  sins,  yet 
that  God  has  provided  a  remedy ;  that  he  has  laid 
our  help  on  one  who  is  mighty  to  save ;  that  Christ 
Jesus  has  appeared  in  the  flesh;  that  he  has  mag- 
nified the  divine  law;  that  he  has  voluntarily,  and 
by  consent  of  the  insulted  majesty  of  heaven,  laid 
down  his  life  a  ransom  for  many ;  that  thus  a  way 
has  been  opened  for  our  return  to  holiness,  to  hap- 
piness and  to  God.     The  gospel  message  publishes 
forgiveness  and  eternal  life  to  all  who  repent  and 
submit  to  the  Redeemer.    It  establishes  the  doctrine 
of  immortality  on  a  sure  and  solid  basis;  it  leaves 
us  in  no  doubt  whether  we  are  to  exist  and  answer 
for  our  present  conduct  in  a  future  state.     It  affirms 
positively  that  we  must  all  appear  at  the  judgment 
seat  of  Christ,  and  there  be  judged  by  him,  accord- 
ing to  the  deeds  done  in  the  body.     It  informs  us, 
moreover,  that,  until  we  lay  hold  of  the  hope  which 
is  set  before  us,  and  obtain  a  justifying  interest  in 
him  who   is  exhibited   in  the  New  Testament  as 
the  Lord   our   righteousness,   and  the   propitiation 
for  our  sins,  we  are  in  a  state  of  condemnation, 
with  the  wrath  of  our  Maker  abiding  on  us.     It 
assures  us  that  Christ  is  the  way,  the  truth  and  the 
life;  and  that  there  is  no  salvation  in  any  other. 
This  great  salvation  is  oflfered  on  terms  as  easy  and 
encouraging  as  heart  could  wish — without  money 
and  without  price.     We  are  only  required  to  sub- 
mit; to  acknowledge  our  weakness  and  ill-desert, 
and  fly  to  the  arms  of  victorious  grace;  to  be  will- 
ing to  be  saved  from  our  sins,  and  to  the  honour 
and  glory  of  our  Redeeming  God.     We  have  been 
accustomed  to  hear  these  things  from  our  childhood ; 
and  most  of  us  acknowledge  their  truth.     But  are 
there  not  some  of  us   on  whom  these  interesting 
representations  have  made  but  very  slight  impres- 
21* 


246  EXPOSITION  OF 

sions?  How  can  we  account  for  this  fact?  It  is 
owing  to  the  sleep-inducing  and  death-like  influence 
of  sin.  Our  religious  sensibilities  are  benumbed  and 
paralysed.  Buried  in  spiritual  slumber;  dead  in 
trespasses  and  sins;  indifferent  alike  to  our  danger 
and  our  remedy,  the  accents  of  truth  and  mercy  fall 
upon  the  ear  like  water  upon  the  rock. 

Is  it,  then,  a  vain  thing  to  preach  and  hear  the 
word  of  the  Lord?  May  we  cease  to  attend  upon 
the  instituted  means  of  instruction,  and  religious  im- 
provement? No:  for  though  we  are  by  nature 
deeply  and  awfully  depraved,  yet  there  is  in  us  a 
susceptibility  of  religious  impression;  and  to  this 
susceptibility,  or  capacity  of  transformation  in  the 
spirit  of  our  minds,  God  applies  such  means  as 
he  sees  best  and  most  consistent  with  our  voluntary 
agency  and  accountableness.  The  truth  of  this  re- 
mark is  strikingly  illustrated  by  what  took  place  in 
the  valley  of  vision,  exhibited  to  the  desponding 
mind  of  the  prophet  Ezekiel.  What  more  un- 
likely, in  human  view,  to  be  resuscitated,  than  dry, 
naked,  and  scattered  bones?  Yet,  Ezekiel  was 
commanded  "  to  prophesy  upon  them ;  and  say 
unto  them,  O,  ye  dry  bones,  hear  the  word  of  the 
Lord:"  and  while  he  prophesied,  and  invoked  the 
life-giving  spirit  of  God,  "the  breath  came  into 
them,  and  they  lived,  and  stood  up  upon  their  feet, 
an  exceeding  great  army."  Ezek.  xxxvii.  And 
in  our  text,  though  men  are  supposed  to  be  asleep 
unto  spiritual  death,  yet  they  are  called  upon  to 
awake,  and  arise.  They  are  neither  asleep  nor 
dead,  in  a  literal  sense.  They  have  eyes  and  ears 
capable  of  perceiving  other  objects.  They  have 
reason,  conscience,  and  affection;  and  are,  there- 
fore, capable  of  reflection  and  forethought.  They 
can  judge  of  evidence,  and  discern  the  fitness  and 
the  obligations  of  duty.  Hence  the  gospel  ad- 
dresses   to    them    its    commands    and   promises. 


THE  EPHBSIANS.  247 

"Awake,  thou  that  sleepest,  and  arise   from   the 
dead;  and  Christ  shall  give  thee  light."     Yes,  God 
in  the  ministry  of  his  word,  speaks  to  you  to-day, 
on  a  subject  of  infinite  moment.     Think  not  that 
your  drowsiness   or  natural  indifference  to  divine 
things  furnishes  any  excuse  for  neglecting  his  coun- 
sels.    In  the  Scripture  just  cited,  and  on  which  we 
comment,  he  tries  upon  you  the  joint  force  of  a 
command    and    a   promise;    "Awake,  arise:    and 
Christ  shall  give  you  light."     It  is  your  duty  to 
shake  off  your  sinful  lethargy.     It  is  Christ's  pre- 
rogative  to    give   you   light.     Which  takes  place 
first;  i.  e.,  whether  your  rising,  or  Christ's  giving 
you  light,  be  first  in  the  order  of  time,  is  a  question 
rather  curious  than  useful.     In  my  apprehension, 
they  will  be  simultaneous ;    should  the  one   ever 
take  place,  the  other  will  take  place  at  the  same 
time.     While  Ezekiel  prayed,  and  prophesied,  and 
called  upon  the  dry  bones  to  hear  the  word  of  the 
Lord,  the  Spirit  breathed  upon  them,  and  they  lived. 
While  Paul  preached  the  word  to  Lydia  of  Thya- 
tira,  the  Lord  opened  her  heart,  and  she  believed, 
and  gave  herself  and  her  house  up  to  Christ,  in  bap- 
tism.    And  thus  it  has  been,  in  thousands  of  instan- 
ces, since  the  apostolic  age.     Multitudes  of  sinners, 
pressed  by  the  authority,  encouraged  by  the  pro- 
mises, and  aided  by  the  Spirit  of  grace,  have  risen 
from  darkness  to  light;  and  have  come  forth  from  the 
bondage  of  Satan,  into  the  glorious  liberty  of  the 
sons  of  God.     And,  in  the  use  of  the  same  means, 
why  may  not  we  hope  for  the  same  blessings?     I 
come  to  you  as  an  ambassador  of  Christ.     I  know 
not  who  among  you  may  be  asleep  or  dead,  in  the 
sense  of  the  text ;  but  the  word  which  I  bring  is  a 
discerner  of  the  thoughts  and  intents  of  the  heart. 
Hear   the    command    of  Christ,  therefore,   all   ye 
people,  "  Awake,  thou  that  sleepest,  and  arise  from 
the  dead."     This  command  is  good  and  righteous ; 


248  EXPOSITION  OF 

else,  it  would  never  have  been  uttered  by  him  who 
knows  our  frame,  and  remembers  that  we  are  dust. 
Have  any  of  you  declined  from  your  first  love, 
grown  remiss  in  duty,  relapsed  into  a  forbidden 
conformity  to  to  the  world ;  and,  in  consequence, 
are  involved  in  darkness  respecting  your  interest  in 
redeeming  love?  Awake,  arise,  come  out  from  the 
world,  and  your  God  will  receive  you,  and  heal  all 
your  backslidings.  Think  of  what  Christ  has 
done  for  you ;  and  remember  he  is  "  the  same  yes- 
terday, and  to-day,  and  for  ever."  He  gave  you 
light,  when  you  first  believed  on  him ;  apply  to  him 
again ;  and,  of  his  fulness  you  shall  receive,  "  and 
grace  for  grace."  Your  deviations  from  the  way 
of  duty  are  dishonourable  to  your  holy  profession. 
You  ought  not  to  "  sleep  as  do  others."  If  you 
have  been  begotten  again  unto  a  lively  hope,  why 
should  you  hnger  about  the  place  of  the  dead? 
Say  with  penitent  David,  "  Return  unto  thy  rest, 
O  my  soul,  for  the  Lord  hath  dealt  bountifully  with 
thee !"  Are  any  of  you  sleeping  away  your  day  of 
grace  in  a  state  of  spiritual  death?  I  bring  to  you 
the  command  of  Christ,  and  1  pray  you,  in  his  stead, 
hear  it  and  regard  it  seriously.  It  is  as  obligatory 
on  you  as  it  was  on  the  people  of  Ephesus  to  whom 
Paul  addressed  this  epistle.  "  Awake  thou  that 
sleepest,  and  arise  from  the  dead."  Consider  for  a 
moment,  Christless  reader,  where  you  are,  and  in 
what  circumstances.  You  press  on  the  margin  of 
the  boundless  ocean  of  eternity ;  and  the  frail  bark 
in  which  you  sleep  will  soon  be  afloat  on  the  bosom 
of  that  vast  abyss.  Day  after  day  quickly  passing 
is  incessantly  abridging  the  little  time  allotted  you 
to  prepare  for  the  interesting  voyage ;  and  yet  you 
sleep  on !  You  are  conscious  that  you  have  sinned 
against  God,  and  the  Scripture  assures  you  that  as 
a  transgressor  you  lie  under  the  condemning  sen- 
tence of  his  holy  law;  yet  you  are  not  seriously 


THE  EPHESIANS.  249 

inquiring  how  you   may  escape  the  execution  of 
that  sentence.     You  are   taught  in  the  Bible  that 
"  without  hoHness  no  man  shall  see  the  Lord,"  yet 
you  are  not  seeking  that  new  heart,  or  cultivating 
those  holy  dispositions  which   correspond  to  the 
nature  and  the   employments  of  heaven.     Provi- 
dence has  placed  you  in  circumstances  which  will 
certainly  render  you  inexcusable  in  the  day  of  judg- 
ment.    You  have   been   born   and  educated  in    a 
Christian  land.     You  might  have  access  to  all  those 
divine  ordinances  which  constitute  the  means  of  our 
spiritual  nourishment  and  growth  in  grace.     Salva- 
tion  is  brought  very   near  to  you.     "  As  Moses 
lifted  up  the  serpent  in  the  wilderness,  so  is  the  Son 
of  man  lifted  up"  in  the  preaching  of  the  gospel, 
that  whosoever  believeth  on  him  may  not  perish, 
but   have    everlasting  life.      How   can  you,  why 
should  you  be  careless  in  such  solemn  circumstan- 
ces?    When  the  Redeemer  says,  "Look  unto  me 
and  be  saved,  ye  ends  of  the  earth;"  and  again, 
"  Him  that  cometh  unto  me  I  will  in  no  wise  cast 
out,"  do  you  regard  salvation  unworthy  of  a  look 
of  faith,  or  one  emotion  of  earnest  and  humble  de- 
sire?    What  account  will  you  be  able  to  render  of 
such   negligence  in   the    day  of  final  retribution? 
But  perhaps  you  will  say  you  are  in  darkness,  and 
having  no  light  you  cannot  discern  the  excellent 
glory  of  the    Saviour,   and    cannot,  therefore,  fix 
your  heart  and  build  your  hopes  upon  him.     Are 
you  really  sensible  of  your  weakness  and  blindness? 
and  do  you  take  blame  to  yourself  in  this  matter? 
Do  you  admit  and  feel  the  truth  of  the  sacred  ora- 
cle, "  O,  Israel,  thou  hast  destroyed  thyself!"     Is 
there,    then,  no   help   for    you  ?      Yea,    sailh   the 
Spirit,  "  In  me  is  thy  help."     Why  not  avail  your- 
self of  this  help?     It  IS  surely  sufficient;  and  no 
good  reason  can  be  assigned  why  you  should  not 
make  it   yours  without  delay.     It  is  offered  sin- 


250  EXPOSITION  OF 

cerely  and  freely  by  a  God  of  truth  and  love.  Who 
among  you  will  accept  the  gracious  offer?  Who 
will  venture  to  reject  it?  Reader,  bring  these  ques- 
tions home  to  your  own  case,  and  consider  well 
how  much  depends  on  a  right  decision.  It  is  high 
time  for  you  to  awake  out  of  sleep,  and  arise  from 
the  dead.  Your  life  of  probation  is  but  as  a  vapour, 
and  your  spiritual  apathy  may  terminate  in  the 
second  death,  from  whose  power  there  is  no  deliver- 
ance for  ever.  Listen  again  to  the  sure  word  of 
promise:  "Christ  shall  give  thee  light."  Believe 
this  promise,  and  lay  hold  of  the  hope  which  it 
sets  before  you.  If  you  feel  and  bewail  your  spir- 
itual blindness,  you  can  cry  as  did  the  son  of 
Timeus  in  a  similar  case,  "  Son  of  David,  have 
mercy  on  me."  The  petition  of  Bartimeus  was 
granted ;  he  received  his  sight,  and  walked  forth  in 
the  path  of  duty,  glorifying  and  praising  God. 
And  if  you  apply  to  the  Redeemer  with  the  same 
humility  and  earnestness  he  will  grant  your  request; 
nay,  he  will  do  for  you  "  exceeding  abundantly 
above  all  that  you  ask  or  think."  O  come  to  him, 
then,  that  you  may  have  life.  And  having  thus 
surrendered  yourselves  to  his  grace  and  guardian- 
ship, "  See  that  ye  walk  circumspectly ;  not  as 
fools,  but  as  wise."  To  "walk  circumspectly"  is 
to  live  and  act,  not  only  with  care  and  caution,  so 
as  to  avoid  evil,  but  accurately,  i.  e.  with  a  sacred 
regard  to  the  rules  of  Christian  duty,  so  as  to  secure 
for  ourselves  and  others,  in  a  way  that  shall  be  well 
pleasing  to  God,  the  greatest  amount  of  good  that 
may  be  attained  in  a  given  time.  Perhaps  the 
practical  import  of  the  maxim  may  be  given  in  the 
following  general  directions,  viz. 

1.  Guard  against  temptation  to  sin.  Withdraw 
from  that  company,  avoid  those  places  of  resort, 
and  abandon  all  those  practices  which  have  a  ten- 
dency to  alienate  your  heart  from  God,  to  render 


THE  EPHESIANS.  251 

you  negligent  of  the  sober  and  social  duties  of  life, 
or  to  diminish  your  relish  for  the  solemn  and  insti- 
tuted exercises  of  religion. 

2.  Regard  the  hand  of  the  Lord  in  the  occur- 
rences of  every  day.  Habituate  yourselves  to  re- 
cognise a  wise  and  holy  Providence  in  every  event 
that  takes  place.  Mark  well  those  judgments  of 
heaven  that  fall  upon  the  community  in  which  you 
live;  endeavour  to  ascertain,  and  if  possible,  correct 
the  public  sins  that  procure  them.  In  those  events 
that  bear  upon  yourselves,  in  your  persons,  families 
or  fortunes,  study  and  pray  earnestly  to  know  the 
interpretation,  the  meaning  of  Providence ;  and  try 
to  improve  by  it,  so  that  all  things  wherewith  you 
are  exercised  may  conduce  somewhat  to  your  sanc- 
tification  and  holy  submission  to  the  divine  will. 

3.  Improve  with  care  and  thankfulness  your  op- 
portunities for  growth  in  grace.  Begin  and  end 
every  day  with  God.  Study  your  Bible.  Visit 
your  closet  often.  Keep  the  Sabbath  so  as  to  sanc- 
tify it.  "  Forsake  not  the  assembling  of  yourselves 
together,  as  the  manner  of  some  is."  Let  the  sea- 
son for  public  worship  always  find  you  in  your 
place  in  the  house  of  God.  Neglect  no  ordinance 
of  divine  appointment;  especially  neglect  not  the 
sacraments  of  the  New  Testament.  These  wise 
and  holy  institutions  have  indubitable  claims  to 
your  reverential  regard.  They  make  their  appeal 
at  once  to  your  obedience  and  your  gratitude. 
They  have  all  the  force  of  law,  and  all  the  attrac- 
tive charms  of  commemorative  symbols ;  impressive 
remembrancers  of  what  has  been  done  and  suffered 
for  our  salvation. 

"  Redeeming  the  time,  because  the  days  are 
evil." — Time  is  one  of  the  most  precious  commodi- 
ties with  which  we  are  acquainted.  On  its  proper 
use  and  improvement  depend  our  happiness  here 
and  our  heaven  hereafter.     Yet  there  is  scarcely 


252  EXPOSITION  OF 

any  thing  of  which  mankind  are  more  prodigal.  It 
is  neglected  or  frittered  away  upon  things  not  only 
useless,  but  hurtful  to  body  and  soul.  In  expound- 
ing this  passage  of  holy  writ,  it  is  common  for  ex- 
positors to  tell  us  that  *'  to  redeem  time"  is  to 
gather  useful  lessons  from  that  which  is  past,  to 
make  the  best  possible  use  of  the  present,  and  to 
form  good  resolutions  in  regard  to  that  which  we 
may  yet  enjoy.  This  comment  conveys  useful  ad- 
vice, but  it  does  not  seem  to  arise  very  naturally 
out  of  the  text ;  at  least  it  does  not  seem  to  comport 
well  with  the  reason  assigned  in  the  close  of  the 
verse,  "  because  the  days  are  evil."  Time  is  long 
enough  for  all  the  purposes  for  which  it  is  given, 
provided  we  distribute  or  apportion  it  to  the  several 
objects  which  demand  our  attention,  according  to 
their  relative  importance.  Religion  is  intended  to 
mingle  in  and  sanctify  all  our  occupations  and  pur- 
suits; but  some  of  its  duties  require  a  temporary 
suspension  of  secular  business.  Such  are  the  duties 
of  the  closet,  family  worship,  attendance  on  the 
ministry  of  the  word  and  public  ordinances  of  the 
gospel,  on  prayer  meetings,  and  occasional  lectures 
for  religious  improvement,  and  various  other  meet- 
ings for  the  furtherance  of  the  general  cause  of 
Christianity.  These  and  the  like  services  are  en- 
joined upon  us  in  the  gospel,  and  yet  our  secular 
business,  our  temporal  affairs,  are  not  to  be  neglect- 
ed. May  not  the  apostle,  therefore,  by  the  phrase 
"  redeeming  the  time,"  mean  the  gaining  or  the 
saving  of  it  from  one  class  of  duties,  that  we  may 
have  a  larger  portion  of  it  to  bestow  upon  another 
class  of  a  still  higher  order?  But  how  is  this  to  be 
accomplished?  By  diligence  and  order  in  the  des- 
patch of  our  several  callings.  Thus,  for  instance, 
if  you  wish  time  for  closet  and  family  devotions, 
without  interfering  with  the  business  of  the  day, 
you  must  rise  early.     If  you  would  keep  the  Sab- 


THE  EPHESIANS.  253 

bath  holy,  and  be  free  from  worldly  cares  in  God's 
house,  you  must  put  your  secular  affairs  in  the 
most  judicious  posture  that  may  be  practicable  be- 
fore the  Sabbath  arrives.  To  gain  time  to  attend 
an  evening  meeting  for  social  worship,  to  visit  the 
sick,  or  to  go  about  doing  good  by  encouraging  the 
formation  of  societies,  or  collecting  the  means  of 
supporting  missions,  or  of  carrying  forward  other 
designs  of  a  charitable  and  benevolent  nature,  you 
have  only  to  apply  yourself  with  a  little  additional 
assiduity  to  the  discharge  of  your  other  duties  in 
their  respective  seasons.  In  this  way  you  fairly 
and  honestly  buy  off,  or  redeem  time  in  small  por- 
tions, and  husband  it  for  services  which  are  strictly 
religious;  and  thus  you  evince  the  value  which  you 
put  upon  it  by  the  sacrifices  of  personal  ease  and 
self-indulgence  which  you  make  for  its  redemption. 
The  believers  of  Ephesus,  many  of  them  at  least, 
had  to  make  this  purchase  of  time  for  the  duties  of 
their  Christian  profession  at  the  expense  of  ease 
and  worldly  emolument  not  only,  but  of  reputation 
and  life.  Hence  we  see  the  force  and  propriety  of 
the  expression,  "  because  the  days  are  evil."  And 
although  you  are  not  openly  persecuted  for  right- 
eousness' sake,  yet  the  days  are  still,  in  measure, 
evil ;  and  if  you  would  be  active  and  useful  in  the 
cause  of  Christ,  you  must  redeem  time  by  exertions 
and  sacrifices,  painful  indeed  to  flesh  and  blood, 
and  foolish  in  the  eye  of  worldly  men,  but  which 
a  true  faith  and  a  good  hope  in  the  Son  of  God  will 
enable  you  to  make  with  joy  unspeakable  and  full 
of  glory.  In  the  final  settlement  of  all  temporal 
concerns,  you  will  find  that  that  portion  of  time, 
and  that  only  has  been  well  spent,  which  shall  have 
been  employed  in  advancing,  directly  or  indirectly, 
the  everlasting  kingdom  of  our  Lord  Jesus  Christ. 
"  Wherefore  be  ye  not  unwise,  but  understand- 
ing what  the  will  of  the  Lord  is." — A  right  know- 
22 


254  EXPOSITION   OF 

ledge  of  the  Lord's  will,  a  disposition  to  comply 
with  it,  and  a  desire  that  it  may  "  be  done  on  earth 
as  it  is  in  heaven,"  are  the  characteristics  of  genu- 
ine wisdom  in  man.  All  else,  by  whatever  names 
called,  or  by  whatever  numbers  sought  and  ap- 
plauded, will  be  seen  in  the  light  of  eternity  with 
this  inscription :  "  Weighed  in  the  balances  and 
found  wanting." 


LECTURE  XXVIL 

TEMPERANCE  AND  PSALMODY. 

Ephesians,  v.  18 — 20. — And  be  not  drunk  with  wine, 
wherein  is  excess;  but  be  filled  with  the  Spirit;  speaking 
to  yourselves  in  psalms,  and  hymns,  and  spiritual  songs, 
singing  and  making  melody  in  your  heart  to  the  Lord,  giv- 
ing thanks  always  for  all  things  unto  God  and  the  Father, 
in  the  name  of  our  Lord  Jesus  Christ. 

Drunkenness  was  a  prevailing  sin  in  Ephesus. 
Some  of  the  idolatrous  rites  of  the  pagans  counte- 
nanced it ;  particularly  those  which  were  celebrated 
in  honour  of  Bacchus,  the  reputed  god  of  wine. 
Plato,  one  of  the  gravest  and  most  sensible  philoso- 
phers of  ancient  Greece,  taught  that  no  man  should 
be  allowed  to  get  drunk  except  at  the  solemnities  of 
the  god  who  presided  over  the  wine,  and  revealed 
the  art  of  preparing  its  exhilarating  juices.  And 
Plutarch  says,  that  "  when  the  people  of  Athens  ob- 
served the  orgies  of  Bacchus,  or  were  present  at  his 
sacred  mysteries,  they  allowed  themselves  to  be 
delighted,  even  to  drunkenness."  Hence  Aristotle 
and  others  conjecture,  that  the  word  drunkenness  is 
derived  from  the  intemperance  in  which  the  vota- 
ries of  Bacchus  indulged  towards  the  conclusion  of 
their  great  festivals.  It  was,  therefore,  natural  for 
the  apostle  to  warn  the  Christians  of  those  times 
against  a  practice,  the  turpitude  of  which  was  in 


THE  EPHESIANS.  255 

some  measure  shielded  by  its  connection  with  hea- 
then rites  of  worship:  "Be  not  drunk  with  wine, 
wherein  is  excess."  Excess,  not  only  in  the  use 
of  intoxicating  liquor,  but  as  a  certain  consequence, 
in  various  other  evil  passions  and  practices  alike 
degrading  and  ruinous  to  mankind.  Drunkenness 
is  not  a  solitary  sin.  Its  name  is  legion.  It  leads 
the  van  of  a  long  train  of  associates  whose  aim  and 
influence  is  inexpressibly  malignant.  Every  man 
who  gets  drunk,  puts  in  imminent  jeopardy  his 
health,  his  reputation,  his  fortune,  the  peace  of  his 
friends,  and  the  salvation  of  his  soul. 

When  Paul  wrote  this  epistle,  wine  seems  to 
have  been  the  only  species  of  inebriating  liquor  in 
use.  Since  then,  many  inventions  have  been  found 
out  which  have  contributed  largely  to  facilitate  and 
extend  the  evil  forbidden  in  our  text.  We  have  in 
common  and  daily  use,  not  only  wine  in  such 
variety  as  to  suit  all  tastes,  but  ardent  spirits,  recti- 
fied, diluted,  sweetened,  and  cordialized  to  such  an 
extent,  that  persons  of  all  classes  and  circumstances 
may,  if  they  choose,  drink  and  be  drunken,  each  in 
his  own  way  and  at  his  own  price.  All  improve- 
ments of  this  sort  are  temptations;  temptations  to 
the  indulgence  of  an  appetite  which,  to  say  nothing 
of  its  baneful  effects  on  men's  spiritual  interests, 
wastes  annually  more  property  than  ever  has  been 
expended  for  the  maintenance  of  religion  and  litera- 
ture in  any  one  year  since  the  world  began.  I  am 
not  ignorant  that  intoxicating  liquors  may  be  used 
temperately,  and  without  injury  either  to  the  con- 
sumer or  to  the  community.  But  the  habitual  and 
immoderate  use  of  them  is  beyond  doubt  a  sin 
against  God  and  nature;  and  we  should  in  this 
matter  particularly,  let  our  moderation  appear  unto 
all  men.  Wine  and  malt  liquor  are  to  most  people 
wholesome  and  pleasant  drinks;  but  they  are  not 
necessaries  of  life ;  and  as  to  all  sorts  of  ardent 


256  EXPOSITION  OF 

spirits,  their  proper  place  is  the  apothecary's  shop ; 
and  their  best,  and  perhaps  only  lawful  use,  is 
medicinal.  Whether  the  distillation  of  bread-corn, 
and  of  those  nutritious  fruits,  the  apple  and  the 
peach,  be  not  a  perverting  of  an  important  portion 
of  the  fruits  of  the  earth  from  the  true  design  and 
intendment  of  the  bounteous  Creator,  is  a  question 
which  merits  the  serious  consideration  of  the  states- 
man, the  philanthropist,  and  the  Christian.  Is  it 
not  distressing  to  the  benevolent  mind,  to  observe 
how  large  a  share  of  the  hard  earnings  of  the 
labouring  poor  is  spent  in  the  gratification  of  an 
appetite,  generated  by  habit,  and  always  useless,  if 
not  pernicious,  in  its  bearing  on  the  interests  of  both 
worlds?  Whatever  may  be  the  fact  in  other  por- 
tions of  the  world,  they  who  have  paid  any  con- 
siderable attention  to  the  subject  will  readily  admit, 
that  in  this  country  intemperance  is  one  of  the  chief 
causes  of  pauperism.  Everything,  therefore,  that 
supplies  facilities  to  a  vice,  which,  so  fa.r  as  it  pre- 
vails, invariably  produces  personal  degradation, 
domestic  wretchedness,  and  public  expense,  may  be 
regarded,  to  say  the  least,  as  of  questionable  pro- 
priety. Let  professing  Christians  set  a  good  ex- 
ample in  this  important  concern.  For  myself,  I 
verily  believe  that  the  constant  and  free  use  of  any 
kind  of  intoxicating  beverage  by  persons  in  good 
health,  cannot  be  justified  on  scriptural  principles. 
The  apostle  Paul  advised  Timothy  to  take  a  little 
wine  on  account  of  his  frequent  infirmities;  which 
clearly  implies  that  it  was  to  be  used  only  as  a 
medicinal  auxiliary  to  frail  nature  in  certain  cases. 
To  resort  to  artificial  stimulants  as  a  relief  from  the 
cares  and  troubles  of  life,  is  unwise  and  wicked. 
All  such  force  upon  nature,  produces  indirect  de- 
bility of  body  and  mind.  It  is  probably  in  allusion 
to  this  well  known  fact,  that  Solomon  says,  "  Wine 
is  a  mocker;  strong  drink  is  raging;  and  whoso- 


THE  EPHESIANS.  SST 

ever  is  deceived  thereby  is  not  wise."  Prov. 
XX.    1. 

"But  be  filled  with  the  Spirit;  speaking  to  your- 
selves in  psalms,  and  hymns,  and  spiritual  songs, 
singing  and  making  melody  in  your  heart  to  the 
Lord." 

The  Holy  Spirit  of  God  is  the  only  true  Com- 
forter of  fallen  and  miserable  man.  His  consola- 
tions are  permanent,  free  and  all-sufficient ;  adapted 
to  every  possible  case  of  affliction  and  sorrow  that 
can  be  felt  or  feared.  With  these  divine  and  sooth- 
ing influences,  we  are,  therefore,  to  seek  to  have 
our  souls  supported  under  all  our  troubles.  Other 
reliefs  are  transient  and  illusory;  these  are  lasting 
and  substantial.  And  as  we  would  enjoy  these  rich 
consolations  of  the  Holy  One,  we  must  seek  to  ob- 
tain them  in  such  way,  and  by  the  use  of  such 
means  as  God  has  appointed.  They  are  not  to  be 
expected  while  we  continue  in  sin,  or  in  the  habitual 
neglect  of  any  known  duty.  The  gospel  terms  on 
which  we  are  authorized  to  hope  for  spiritual  bless- 
ings are,  "Ask,  and  ye  shall  receive;  seek,  and  ye 
shall  find;  knock,  and  it  shall  be  opened  unto  you." 
Let  us  not  forget  our  need  of  the  Divine  Comforter; 
and  let  us  be  fully  persuaded  on  the  testimony  of 
God,  that  his  gracious  operations  are  vouchsafed  to 
frail  and  needy  mortals  through  the  merits  and 
mediation  of  Christ.  You  may  not  indulge  the 
idea  of  living  a  holy  and  happy  life;  of  knowing 
your  interest  in  redeeming  love,  or  of  dying  a  peace- 
ful and  triumphant  death,  unless  you  are  filled  with 
the  Spirit.  It  is  his  prerogative  to  give  you  the 
light  of  spiritual  life ;  to  renew  you  in  the  temper 
of  your  minds;  to  convince  you  of  your  sin  and 
weakness ;  to  show  you  the  excellent  glory  of  the 
Redeemer;  to  persuade  and  enable  you  to  repose  a 
believing  and  firm  confidence  in  him.  It  is  his 
office  to  help  your  infirmities;  to  elevate  your  affec- 
22* 


258  EXPOSITION  OF 

tions  ;  to  bind  up  your  broken  hearts ;  to  pour  into 
your  disconsolate  bosoms  the  balm  of  Gilead;  to 
lead  you  by  the  still  waters,  and  into  the  green  pas- 
tures of  the  ransomed  flock.  It  is  his  to  make  your 
attendance  on  the  ministry  of  the  word  and  ordi- 
nances of  God's  house,  the  effectual  means  of  your 
spiritual  strength  and  progress  in  the  divine  life. 
Joy  in  the  Holy  Ghost  is  a  precious  and  important 
principle  in  the  kingdom  of  heaven.  Seek  this  joy ; 
and  you  are  encouraged  to  expect  it.  You  know 
who  has  said,  "  If  ye,  being  evil,  know  how  to  give 
good  gifts  unto  your  children,  how  much  more  shall 
your  Father  who  is  in  heaven  give  the  Holy  Spirit 
to  them  that  ask  him!" 

With  a  view  to  cherish  the  sacred  influences  of 
the  Spirit,  and  give  utterance  to  the  religious  plea- 
sures with  which  he  fills  the  soul,  we  are  directed 
to  use  psalms  and  hymns  and  spiritual  songs.  The 
heathen  were  in  the  habit  of  singing  profane  and 
impure  songs  in  some  of  their  idolatrous  festivals. 
This  was  particularly  the  case  in  the  worship  of 
Bacchus,  and  of  Diana  of  the  Ephesians.  Instead 
of  these  indecent  and  coarse  odes,  designed  to  gra- 
tify lust  and  honour  idols,  the  apostle  taught  the 
Christians  of  those  times  to  sing  psalms  and  hymns, 
composed  on  evangelical  subjects,  and  in  honour  of 
the  true  God.  And  this  piece  of  advice,  though 
drawn  from  the  apostle  by  peculiar  circumstances, 
is  nevertheless  of  general  use  and  application. 
What  are  called  fashionable  songs  of  our  times, 
cannot,  perhaps,  be  called  idolatrous,  excepting  such 
as  have  been  composed  to  celebrate  the  praises  of 
angels  or  canonized  saints;  but  really  they  are  not 
generally  favourable  to  moral  and  religious  improve- 
ment. Most  of  them  are  senseless ;  and  some,  that 
are  often  sung,  and  by  a  certain  description  of  peo- 
ple, much  admired,  are  immoral  and  of  bad  ten- 
dency.    Love  songs  are  for  the  most  part  fulsome, 


THE   EPHESIANS.  259 

and  offensive  to  delicacy  and  true  refinement. 
Even  patriotic  songs,  which  are  usually  the  best, 
abound  in  the  praises  of  fortune  or  the  flattery  of 
great  men,  to  a  degree  which  often  borders  very 
closely  on  a  kind  of  modified  and  elegant  idolatry. 
The  singing  of  Jehovah's  praise  is  a  branch  of  his 
instituted  worship ;  and  we  should  be  careful  not  to 
deprive  him  who  made  us  of  any  part  of  the  honour 
which  is  due  to  his  holy  name.  For  this  delight- 
ful part  of  worship  we  are  furnished  in  Scripture 
with  ample  and  appropriate  matter.  The  book  of 
Psalms,  chiefly  written  by  David,  is  a  rich  and  in- 
estimable treasure.  "  Composed  upon  particular 
occasions,"  says  the  pious  Bishop  Home,  "  yet 
designed  for  general  use  ;  delivered  out  as  services 
for  Israelites  under  the  law,  yet  no  less  adapted  to 
the  circumstances  of  Christians  under  the  gospel; 
they  present  religion  to  us  in  the  most  engaging 
dress ;  communicating  truths  which  philosophy 
could  never  investigate,  in  a  style  which  poetry  can 
neVer  equal;  while  history  is  made  the  vehicle  of 
prophecy,  and  creation  lends  all  its  charms  to  paint 
the  glories  of  redemption.  Calculated  alike  to  profit 
and  to  please,  they  inform  the  understanding,  ele- 
vate the  affections,  and  entertain  the  imagination. 
Indited  under  the  influence  of  Him  to  whom  all 
hearts  are  known,  and  all  events  foreknown,  they 
suit  mankind  in  all  situations,  grateful  as  the  manna 
which  descended  from  above,  and  conformed  itself 
to  every  palate.  The  fairest  productions  of  human 
wit,  after  a  few  perusals,  like  gathered  flowers, 
wither  in  our  hands  and  lose  their  fragrance;  but 
these  unfading  plants  of  paradise  become,  as  we  are 
accustomed  to  them,  still  more  and  more  beautiful: 
their  bloom  appears  to  be  daily  heightened ;  fresh 
odours  are  emitted,  and  new  sweets  extracted  from 
them.  He  who  has  once  tasted  their  excellencies, 
will  desire  to  taste  them  yet  again;  and  he  who 


260  EXPOSITION   OF 

tastes  them  oftenest  will  relish  them  best." — Pref, 
to  Com. 

"  Hymns  and  spiritual  songs." — By  these  I  un- 
derstand short  pieces,  grounded  on  portions  of 
Holy  Scripture,  adapted  to  particular  occasions,  and 
expressive  of  gratitude  to  God  for  his  great  mercies. 
How  strange  it  is  that  some  Christians  object  to 
the  use  of  such  compositions  in  religious  worship ! 
Can  it  be  doubted,  in  the  face  of  our  text,  that  the 
Christians  of  Ephesus  used  hymns  and  spiritual 
songs  ?  And  did  they  not  do  so  under  the  sanction 
and  by  the  advice  of  Paul  the  apostle?  That 
hymns  or  spiritual  songs,  bottomed  on  the  word 
of  God,  whether  a  versified  exposition  of  a  par- 
ticular passage  or  a  condensed  exhibition  of  gospel 
truth  taken  from  various  passages  and  clothed  in 
decent  and  serious  language,  may  be  sung  in  divine 
worship,  whether  public  or  private,  appears  to  me 
perfectly  obvious  and  incontestable.  Yet  it  is  a 
curious  fact  that  many  Christian  congregations,  and 
some,  too,  in  our  own  connexion,  have  conscien- 
tious scruples  on  this  subject.  The  chaste  and 
evangelical  compositions  of  Dr.  Watts,  as  well  his 
rich  and  beautiful  version  of  the  Psalms  as  his 
highly  devotional  hymns  and  spiritual  songs,  are 
denounced  and  excluded  from  the  sanctuary,  while 
the  miserable  doggerel  of  Rouse  is  sung  or  attempted 
to  be  sung,  to  the  no  small  annoyance  of  all  correct 
taste  for  the  harmony  of  numbers,  or  the  charms  of 
music.  But  happily  for  the  Church,  this  prejudice 
is  yielding  by  little  and  little  to  the  force  of  evi- 
dence, and  will  ere  long  give  place  entirely  to  more 
rational  and  liberal  views. 

"  Singing  and  making  melody  in  your  heart  to 
the  Lord. — The  melody  of  the  heart  to  the  Lord ! 
This  is  the  essence  of  genuine  and  acceptable 
praise.  Sound  sentiments,  good  poetry  and  fine 
music  are  but  the  apparatus;  this  is  the  principle: 


THE   EPHESIANS.  261 

those  are  the  outward  and  sensible  helps ;  this  the 
inward  and  spiritual  grace.  Let  us  note  it  well,  and 
recollect  it,  whenever  we  lift  up  our  voices  to  laud 
and  magnify  the  name  and  the  mercy  of  the  most 
High.  Our  Maker  requires  us  to  worship  him,  in 
spirit  and  in  truth.  The  form,  the  manner,  the 
time,  and  the  place,  except  so  far  as  these  are  pre- 
scribed by  the  written  rule  of  faith  and  practice,  are 
circumstantial,  variable,  discretionary ;  but  the  me- 
lody of  the  heart,  the  devotion  of  the  soul  to  the 
Great  Father  of  spirits,  is  the  one  thing  needful,  and 
indispensable  in  every  act  of  acceptable  worship. 
Our  God  looks  at  the  heart ;  this  he  claims,  and 
where  this  is  not  yielded,  no  sacrifice,  however 
decent  in  its  exterior,  or  however  expensive  in  its 
kind,  can  be  of  any  saving  avail.  In  concluding 
this  lecture,  I  cannot  but  notice  with  regret,  that  the 
use  of  psalms,  and  hymns,  and  spiritual  songs,  is 
too  much  neglected,  even  by  some  who  have  been 
baptized  into  Christ,  and  hope  to  sing  the  song  of 
triumph  in  Heaven.  Why  should  we  neglect  any 
of  those  means  which  are  favourable  to  our  growth 
in  grace,  and  joy  in  the  Holy  Ghost?  The  chant- 
ing of  spiritual  songs,  even  in  solitude,  has  been 
practised  by  some,  and  found  greatly  conducive  to 
religious  peace  and  heavenly-mindedness.  And,  in 
our  family  devotions,  what  can  be  better  calculated 
to  enliven  the  exercise,  or  to  interest  the  younger 
members  of  our  households?  Were  the  worship 
of  God  celebrated  in  all  our  families,  and  were 
singing  a  psalm  or  hymn  made  a  part  of  that  wor- 
ship, sure  I  am,  that  singing  in  the  house  of  God 
would  not  be  confined  as  it  now  is  to  perhaps  less 
than  half  our  congregations.  This  is  deplorable, 
and  it  indicates  a  low  and  languid  state  of  religion 
among  us.  How  animating  it  would  be,  if  all  who 
meet  for  worship  were  constrained  by  the  love  of 
God  to  join  in  singing  his  high  praises!     And,  are 


262  EXPOSITION   OF 

we  not  alike  under  obligations  to  him  who  gives  us 
all  things  richly  to  enjoy?  Why, then,  do  you  not 
all  unite,  in  the  grateful  and  seasonable  service? 
Perhaps  you  will  say,  you  have  no  skill  in  music. 
But  have  you  taken  any  pains  to  make  yourselves 
acquainted  with  what  God  requires  you  to  practise? 
Really,  I  fear  some  of  you  have  not  considered  this 
matter  as  seriously  as  it  deserves.  If  you  can  sing 
a  song  of  any  kind,  you  are  solemnly  bound,  as 
you  entertain  the  hope  of  a  Christian,  to  sing  psalms, 
and  hymns,  and  spiritual  songs.  Some,  I  am 
aware,  cannot  sing ;  and  of  such  the  formal  act  is, 
of  course,  not  required.  Yet  every  worshipper 
should  have  his  psalm-book;  and,  with  his  eye 
upon  the  matter  sung,  and  his  heart  lifted  up  to  the 
glorious  object  of  praise,  he  should  endeavour  to 
join  in  spirit,  if  he  cannot  in  voice.  "  Praise  ye 
the  Lord,  for  it  is  good  to  sing  praises  unto  our 
God;  for  it  is  pleasant;  and  praise  is  comely." 
Psalm  cxlvii. 

"  Giving  thanks  always,  for  all  things,  unto  God, 
even  the  Father,  in  the  name  of  our  Lord  Jesus 
Christ." — God,  the  living  and  only  true  God,  and 
the  only  proper  object  of  religious  praise  is  the 
Father,  the  source,  the  giver  of  all  good.  He  is, 
therefore  entitled  always,  and  in  all  our  changing 
circumstances,  to  our  devout  and  grateful  thanks- 
giving. "  For  all  things" — chastisements,  crosses, 
and  disappointments,  as  well  as  what  we  commonly 
call  blessings,  or  benefits.  Here  is  a  point  on 
which  Christians  very  generally  fail  to  act  worthy 
of  their  high  vocation.  We  forget  that  many  things 
are  good  for  us  in  the  long  run,  that  are  not  agree- 
able at  present.  The  health  of  the  soul,  like  that 
of  the  body,  often  requires  medicinal  and  painful 
applications.  We  forget  the  exhortation  that 
speaketh  unto  us  as  unto  children:  "My  son,  des- 
pise not  thou  the  chastening  of  the  Lord,  nor  faint 


THE   EPHESTANS.  263 

when  thou  art  rebuked  of  him ;  for  whom  the  Lord 
loveth  he  chasteneth,  and  scourgeth  every  son  whom 
he  receiveth."  We  have  a  sure  word  of  promise, 
which  engages  that  all  things  work  together  for 
good  to  ihem  that  love  God.  Let  us  bear  this 
in  mind,  and  we  shall  have  occasion  always  to  give 
thanks  to  God  for  all  things  wherewith  we  are 
exercised,  whether  prosperous  or  adverse.  And 
this  perpetual  offering  of  thanks  is  to  be  "in  the 
name  of  our  Lord  Jesus  Christ."  The  mediator- 
ship  of  Jesus  Christ  is  the  only  channel  of  com- 
munication between  Heaven  and  earth.  This  idea 
pervades  the  sacred  Scriptures.  When  God  be- 
stows favours  on  fallen  man  it  is  through  the  merits 
of  the  Redeemer;  and  our  poor,  imperfect  services 
come  up  before  the  Most  High,  through  the  same 
blessed  and  gracious  medium.  "  No  man  cometh 
unto  the  Father  but  by  me,"  says  our  adorable 
Saviour.  Let  our  hearts  be  deeply  impressed  with 
this  sentiment  in  all  our  acts  of  worship.  In  our 
persons  and  services,  we  have  access  to  the  Father, 
"in  the  name  of  our  Lord  Jesus  Christ:"  To 
whom  be  glory  for  ever! 


LECTURE  XXYIIL 

THE    MARRIAGE    RELATION. 

Ephesiaks,  v.  21 — 33. — Submitting  yourselves  one  to  another 
in  the  fear  of  God.  Wires,  submit  yourselves  unto  your 
own  husbands,  as  unto  the  Lord.  For  the  husband  is  the 
head  of  the  wife,  even  as  Christ  is  the  head  of  the  Church  : 
and  he  is  the  Saviour  of  the  body.  Therefore  as  the  Church 
is  subject  unto  Christ,  so  let  the  wives  be  to  their  own  hus- 
bands in  every  thing.  Husbands  love  your  wives,  even  as 
Christ  also  loved  the  Church,  and  gave  himself  for  it;  that 
he  might  sanctify  and  cleanse  it  with  the  washing  of  water 
by  the  word,  that  he  might  present  it  to  himself  a  glorious 
Church,  not  having  spot  or  wrinkle,  or  any  such  thing  ;  but 


264  EXPOSITION   OP 

that  it  should  be  holy  and  without  blemish.  So  ought  men 
to  love  their  wives,  as  their  own  bodies.  He  that  loveth 
his  wife,  loveth  himself.  For  no  man  ever  yet  hated  his 
own  flesh ;  but  nourisheth  and  cherisheth  it,  even  as  the 
Lord  the  Church  :  for  we  are  members  of  his  body,  of  his 
flesh,  and  of  his  bones.  For  this  cause  shall  a  man  leave 
his  father  and  mother,  and  shall  be  joined  unto  his  wife, 
and  they  two  shall  be  one  flesh.  This  is  a  great  mystery : 
but  I  speak  concerning  Christ  and  the  Church.  Neverthe- 
less, let  every  one  of  you  in  particular  so  love  his  wife  even 
as  himself:  and  the  wife  see  that  she  reverence  her  hus- 
band. 

By  the  appointment  of  Divine  Providence,  mankind 
sustain  to  one  another  various  relations ;  and  from 
these  relations  result  most  of  the  duties,  as  well  as 
a  large  share  of  the  comforts  of  social  life.  This 
appointment  is  obviously  wise  and  good.  In  a 
community  of  rational  and  dependent  beings,  gov- 
ernment and  subordination,  mutual  forbearance  and 
reciprocal  kindness  are  indispensable  to  peace  and 
happiness.  Considerations  merely  selfish  may, 
therefore,  influence  us  to  pay  some  attention  to  our 
relative  duties.  But  we  ought  to  perform  them 
from  higher  motives.  We  ought,  as  directed  in 
the  text,  to  "submit  ourselves  one  to  another  in  the 
fear  of  God."  Nothing  short  of  the  fear  of  God, 
i.  e.,  a  reverential  regard  to  his  authority,  a  solemn 
sense  of  our  responsibility  to  him  for  the  deeds 
done  in  the  body,  connected  with  a  reliance  on  the 
aids  of  his  grace,  can  secure  a  steady  and  faithful 
discharge  of  those  offices  of  duty  and  affection 
which  we  owe  to  each  other,  as  superiors,  infe- 
riors, and  equals. 

The  relation  to  which  our  attention  is  particularly 
invited  by  the  subject  of  the  present  lecture,  is  that 
of  husband  and  wife.  There  needs  no  apology  for 
introducing  such  a  topic  as  this  to  the  attention  of 
Christian  readers.  That  is  a  false  and  criminal  de- 
licacy which  refuses  to  listen,  with  candour  and  se- 
riousness, to  any  subject  presented  to  our  notice  in 


THE   EPHESIANS.  265 

the  sacred  Scripture.  The  matrimonial  relation  has 
high  claims  to  our  respect  and  veneration,  whether 
Me  consider  its  origin,  its  antiquity,  or  its  benign 
inlluence  on  the  best  interests  of  human  society. 
TJie  common  parents  of  our  race  were  joined  in 
holy  wedlock  by  the  Creator  himself;  who  then 
promulgated  a  law  which  is  to  continue  in  force 
till  the  end  of  time :  "  Therefore,  shall  a  man  leave 
his  father  and  his  mother,  and  shall  cleave  unto  his 
wife  ;  and  they  two  shall  be  one  flesh."  Gen.  ii.  24. 
Our  Saviour  gave  his  unequivocal  sanction  to  the 
institution,  by  attending  a  marriage  in  Cana  of  Ga- 
lilee, where  he  manifested  his  glory,  and  exhibited 
his  infinite  power  by  turning  water  into  wine.  John 
ii.  1,  &c.  These  facts,  taken  in  connexion  with 
many  passages  in  the  apostolic  writings,  prove  be- 
yond doubt,  that  the  institution  is  of  divine  origin. 
Its  beneficial  inlluence  on  the  general  state  of  society 
must  be  seen  and  acknowledged  by  every  one  who 
is,  in  any  measure,  acquainted  with  men  and  man- 
ners.  This  is  further  evident,  from  the  importance 
which  is  attached  to  the  subject  in  the  Bible.  The 
violation  of  the  marriage  covenant  is  expressly  for- 
bidden in  one  of  the  commands  of  the  Decalogue. 
Of  adulterers,  and  other  violators  of  the  seventh 
commandment,  it  is  declared  in  the  New  Testa- 
ment, that  they  shall  have  their  part  in  the  lake 
which  burneth  with  fire  and  brimstone.  The  utility 
of  the  institution  may  be  fairly  inferred,  therefore, 
from  the  solemn  manner  in  which  its  sanctity  is 
guarded  by  the  beneficent  Ruler  and  righteous  Judge 
of  the  world. 

In  the  portion  of  sacred  Scripture  which  forms 
the  basis  of  this  lecture,  the  marriage  relation  is  re- 
presented in  a  manner  which  places  its  dignity  and 
sacredness  in  a  very  interesting  and  impressive  point 
of  view.  Its  nature  is  illustrated,  and  its  duties  are 
enforced  by  considerations  drawn  from  the  relation 
23 


266  EXPOSITION   OF 

which  subsists  between  Christ  and  his  church.  As 
Christ  is  the  head  of  the  Church  ;  so  the  husband 
is  the  head  of  the  wife.  As  the  Church  is  subject  to 
Christ ;  so  ought  the  wife  to  be  to  her  husband,  in 
everything  lawful.  Christ  loved  the  Church  and 
gave  his  life  for  her  salvation;  so  ought  husbands  to 
love  their  wives.  Christ  regards  the  Church  as  his 
body  ;  bone  of  his  bone  and  flesh  of  his  flesh;  thus 
the  husband  is  to  cherish  and  protect  his  wife,  not 
merely  as  his  friend,  but  as  a  part  of  his  own  body ; 
for  they  are  one  flesh.  Can  you  conceive  of  any 
way  in  which  the  subject  now  before  us  could  have 
been  invested  with  so  much  interest  as  the  apostle 
has  given  to  it,  by  this  comparison  !  That  surely 
cannot  be  a  capricious  or  unimportant  relation, 
which  the  Spirit  of  God  sees  fit  to  compare  with  the 
divinely  constituted  union  between  the  Reedeemer 
and  his  mystical  body,  his  blood-bought  Church. 
We  are  not  to  imagine  then,  that  the  duties  of  this 
relation  may  be  neglected  with  impunity.  I  need 
scarcely  remark  that  the  connexion  is  the  most  inti- 
mate and  endearing  that  exists  among  mankind.  It 
supposes  a  oneness  of  interests  and  affections,  a 
reciprocity  of  confidence  and  kind  offices,  which 
has  no  parallel,  excepting  that  which  obtains  between 
Jesus  Christ  and  his  ransomed  people. 

But  in  every  community,  however  small  the 
number  of  its  members,  subordination  is  needful; 
so  needful,  that  without  it,  there  can  be  no  order, 
and  order  has  been  fitly  styled  "  Heaven's  first 
law."  Every  family  is  a  little  kingdom,  and  no 
kingdom  can  prosper  without  a  head,  one  head, 
and  but  one,  at  one  and  the  same  time.  Hence, 
says  Paul,  "  Wives  submit  yourselves  unto  your 
own  husbands,  as  unto  the  Lord."  It  is  the  Lord's 
will  that  you  should  do  so.  It  is  an  ordinance  of 
long  standing,  and  of  well  tried  fitness  and  utility. 
It  is  adapted  to  your  characteristic  weakness,  and 


THE  EPHESIANS.  267 

to  the  useful  purposes  which  you  were  intended  to 
answer  in  society.  The  submission  demanded  is 
moreover  for  your  comfort.  You  are  made  of  re- 
fined and  delicate  materials.  Eve  was  fashioned 
out  of  a  rib  taken  from  her  husband's  side.  You 
are  not  well  calculated  to  encounter  the  hardships 
of  government,  of  commerce,  of  agriculture,  and  the 
arts.  Your  merciful  Creator  has  therefore  laid  the 
scene  of  your  activity  chiefly  within  the  domestic 
circle.  Here,  by  divine  grace,  you  may  act  your 
part  well;  here  you  may  be  useful  and  happy; 
here  you  have  a  fair  and  indubitable  claim  to  be 
esteemed  and  honoured  according  to  your  moral 
worth,  and  in  proportion  to  the  fidelity  with  which 
you  perform  the  duties  of  your  station. 

"  For  the  husband  is  the  head  of  the  wife,  even 
as  Christ  is  the  Head  of  the  Church;  and  he  is  the 
Saviour  of  the  body." — Here  you  have  the  reason 
assigned  for  that  subjection  to  your  husbands  which 
is  demanded  of  you.  The  husband  is  by  divine 
right  the  head ;  but  his  authority  over  you  resem- 
bles the  headship  of  Christ  in  relation  to  the 
Church.  Now  Christ's  government  is  not  only 
righteous,  but  mild  and  merciful;  adapted  to  the 
frailties  of  his  people,  and  designed  for  their  good. 
He  governs  that  he  may  save;  for  he  is  the  Sa- 
viour of  his  mystical  body. 

"Therefore  as  the  Church  is  subject  unto  Christ, 
so  let  the  wives  be  to  their  own  husbands,  in  every- 
thing." The  Church  rejoices  in  being  subject  to 
her  Lord.  The  children  of  Zion  are  joyful  in  their 
King.  Evangelical  obedience  is  not  constrained 
and  servile,  but  voluntary  and  cheerful.  It  is  the 
effect  of  love  founded  on  a  discernment  of  the  Re- 
deemer's excellence.  Hence  his  yoke  is  easy,  his 
burden  light,  his  service  freedom.  His  commands 
are  not  grievous.  They  are  holy,  just,  and  good; 
and  in  keeping  them  there  is  great  reward.     In  a 


268  EXPOSITION   OF 

similar  manner,  and  from  like  principles,  should 
"  wives  be  subject  to  their  own  husbands  in? every- 
thing." But  is  there  no  limitation  to  the  subjec- 
tion required?  May  not  the  husband  play  the 
tyrant?  and  in  such  a  case,  may  not  obedience  be 
rightfully  refused?  In  answer  to  this  inquiry, 
which  is  quite  natural  and  reasonable,  let  it  be  ob- 
served, that  the  expression  "  in  every  thing,"  which 
would  seem,  at  first  view,  to  leave  the  wife  no 
liberty  of  judging  for  herself  in  any  case,  is,  accord- 
ing to  the  rules  of  interpretation,  limited  by  the 
comparative  particles  as  and  so ;  and  also  by  the 
nature  of  the  case.  As  the  subjection  of  the  wife  is 
to  resemble  that  of  the  Church,  so  the  government 
of  the  husband  is  to  resemble  that  of  Christ.  Sub- 
jection is  required  "in  everything"  that  is  good 
and  right  in  itself  and  in  all  its  bearings.  The  hus- 
band's authority  is  delegated,  and  subordinate  to 
the  law,  or  will  of  the  supreme  Law-Giver.  He 
has  no  right  to  exact  any  thing  that  is  unreasonable 
or  unkind.  He  may  not  encroach  on  the  rights  of 
conscience.  Should  he  take  it  into  his  head  to  im- 
pose on  his  wife  the  whole  care  and  toil  of  provi- 
ding for  the  family,  she  is  not  obliged  to  comply 
with  his  wishes,  because  they  are  unlawful.  Should 
he  be  profligate,  or  disposed  to  dishonesty,  and  de- 
mand the  concurrence  and  aid  of  his  wife  in  grati- 
fying his  bad  passions,  and  in  defrauding  his  neigh- 
bour, she  may  refuse  ;  she  must  refuse  subjection  to 
his  will,  because  she  is  under  a  superior  and  eter- 
nal obligation  to  fear  God  and  keep  his  command- 
ments. Should  a  husband  be  a  scoifer  at  religion, 
and  forbid  his  wife  to  read  the  Bible,  to  attend  on 
the  ministry  of  the  gospel,  or  other  means  of  reli- 
gious improvement,  she  may  not  comply  with  his 
demand;  because  in  all  such  cases  he  assumes  more 
than  is  comprised  in  his  delegated  authority.  The 
claims  of  truth  and  conscience  are  paramount.     In 


THE   EPHESIANS.  269 

matters  of  religion  every  person  who  has  attained 
to  the  age  of  discretion  must  act  and  answer  for 
himself.  The  wife  has  an  unalienable  right  of 
private  judgment  in  her  own  personal  concerns; 
especially  in  religious  concerns.  She  has  also  a 
fair  claim  to  be  consulted  in  matters  of  a  domestic 
character,  which  relate  to  the  welfare  of  the  family. 
Yet  in  the  exercise  of  these  rights,  a  Christian 
woman  will  manifest  great  meekness,  and  evince  a 
tender  regard  for  the  honour  and  happiness  of  her 
husband.  She  will  do  nothing  through  strife  or  vain 
glory.  She  will  be  contented  with  the  station  which 
Providence  has  assigned  her.  She  will  mark  and 
ponder  well  the  sacred  oracle,  which  says :  "  And 
the  woman  who  hath  an  husband  that  believeth  not, 
and  if  he  be  pleased  to  dwell  with  her,  let  her  not 
leave  him : — For  what  knowest  thou,  0  wife,  whe- 
ther thou  shalt  save  thy  husband?"   1  Cor.  vii. 

But  the  duties  of  the  conjugal  relation  are  recipro- 
cal. We  have  hitherto  been  considering  those  of 
the  one  party  ;  here  follows  a  concise  description  of 
what  belongs  to  the  other: 

"  Husbands,  love  your  wives,  even  as  Christ  also 
loved  the  Church,  and  gave  himself  for  it;  that  he 
might  sanctify  and  cleanse  it  with  the  washing  of 
water  by  the  word;  that  he  might  present  it  to  him- 
self a  glorious  Church,  not  having  spot  or  wrinkle, 
or  any  such  thing;  but  that  it  should  be  holy  and 
without  blemish." 

Take  notice,  husbands,  that  you  are  directed  not 
to  exert  your  utmost  authority  over  your  wives — 
not  to  govern  them  with  rigour,  to  watch  them 
with  a  jealous  eye,  to  treat  their  opinions  with 
contempt,  or  to  cross  their  reasonable  wishes;  but 
to  love  them.  This  article  of  your  instructions 
corresponds  to  that  which  requires  their  subjection. 
The  government  in  domestic  society,  like  that  which 
exists  in  the  kingdom  of  Christ,  is  to  be  a  govern- 
23* 


270  EXPOSITION   OF 

ment  of  love.  Love,  in  both  cases,  is  the  fulfilling 
of  the  law,  in  each  respectively.  Coercion  may- 
break  the  heart;  but  love  captivates,  wins,  and 
secures  the  affections  thoroughly  and  permanently. 
This  noble  principle  delights  to  serve  and  honour 
its  object.  The  obedience  which  it  renders  is  cor- 
dial, voluntary,  and  generous.  If  you  would  have 
your  wives  in  due  subjection,  secure  their  esteem 
and  confidence;  and  the  best  way  to  accomplish 
this  is  to  love  them,  and  act  towards  them  in  a 
manner  that  shall  demonstrate  that  your  love  is  not 
in  word  only,  but  "  in  deed  and  in  truth."  In  this, 
Christ  is  to  be  your  model.  As  he  loved  the 
Church,  so,  in  your  humble  measure,  you  are  to 
love  your  wives.  How,  then,  did  Christ  show  his 
love  to  the  Church  ?  He  gave  himself  for  her.  He 
disrobed  himself  for  a  time  of  his  visible  majesty. 
He  pitied  her  in  her  weak  and  helpless  condition ; 
threw  himself  between  her  and  the  pains  of  eternal 
death.  By  the  sacrifice  of  his  blood  he  procured 
for  her  the  washino-  of  regeneration,  and  the  re- 
newing  of  the  Holy  Ghost.  Through  the  medium 
of  his  word  he  made  known  to  her  the  tidings  of 
grace  and  salvation ;  gave  her  wholesome  <  ounsels, 
animating  promises,  and  perfected  his  strength  in 
her  weakness.  And  thus  he  continues  to  do  her 
good,  notwithstanding  her  many  failings;  and  thus 
he  will  manifest  his  kind  regard  for  her,  till  she 
shall  be  brought,  all  glorious  and  without  spot,  to 
the  palace  of  the  King  eternal,  as  the  bride,  the 
Lamb's  wife,  whose  Maker,  Jehovah  Jesus,  is  her 
husband.  Rev.  xxi.  9;  Isa.  liv.  5. 

Let  this  high  and  holy  example  be  ever  before 
our  eyes.  We  cannot,  indeed,  equal  it;  but,  by  the 
help  of  divine  grace,  we  can  and  must  imitate  it,  or 
forfeit  all  just  claim  to  the  Christian  character. 
The  frailties  and  imperfections  of  our  friends  do  not 
free  us  from  our  obligation  to  love  them,  and  en- 


THE   EPHESIANS.  271 

deavour  to  do  them  good.  Nor  are  we  to  withdraw 
our  affections  from  them,  or  remit  our  exertions  for 
their  comfort  and  welfare  on  account  of  any  difficul- 
ties or  discouragements  that  may  meet  us  in  the 
discharge  of  our  duty  towards  them.  The  weaker 
vessels  particularly,  are  entitled  to  tender  treatment. 
The  man  who  treats  his  wife  with  coolness,  who 
does  not  aim  to  soothe  her  sorrows,  who  needlessly 
withdraws  from  her  society,  or,  when  with  her, 
watches  for  opportunities  to  mortify  her  in  public 
or  to  chide  her  in  private ;  in  a  word,  who  does  not 
uniformly  and  in  all  circumstances  minister  to  her 
honour  and  happiness  to  the  extent  of  his  ability, 
sins  against  nature,  contemns  the  example  of  Christ, 
and  violates  the  law  of  marriage. 

"  So  ought  men  to  love  their  wives  as  their  own 
bodies ;  he  that  loveth  his  wife  loveth  himself:  for 
no  man  ever  yet  hated  his  own  flesh ;  but  nourisheth 
and  cherisheth  it,  even  as  the  Lord  the  Church  :  for 
we  are  members  of  his  body,  of  his  flesh,  and  of 
his  bones."  The  intimacy  of  the  union  is  here 
alleged  as  an  additional  reason  why  men  should 
love  their  wives.  The  argument  stands  thus : 
Christ,  that  he  might  perform  the  office  of  mediator, 
took  human  nature  into  personal  union  with  the 
eternal  word ;  so  that  while  believers  regard  him  in 
respect  to  his  divinity  as  their  redeeming  Lord,  they 
can  also  contemplate  him,  in  respect  to  the  nature 
which  he  assumed,  as  their  near  kinsman — "  bone 
of  their  bone,  and  flesh  of  their  flesh."  This  union 
between  Christ  and  his  people  is  spiritual;  and  to 
our  present  limited  discernment,  incomprehensible; 
yet  it  is  real,  it  is  intimate,  it  is  indissoluble;  inso- 
much that  the  Redeemer's  glory  and  the  safety  of 
his  Church  are  identical.  He  cherishes  and  protects 
her;  and  she  honours  him  by  reposing  in  him  entire, 
undivided,  and  unwavering  confidence.  In  like 
manner,  though  in  an  inferior  sense,  the  marriage 


272  EXPOSITION   OP 

relation  involves  a  union  of  interests  and  feelings  so 
intimate,  that  he  who  disregards  or  abuses  his  wife, 
acts  a  part  as  wicked  as  if  he  were  to  neglect  or 
lacerate  his  own  body. 

"  For  this  cause  shall  a  man  leave  his  father  and 
mother,  and  shall  be  joined  unto  his  wife;  and  they 
two  shall  be  one  flesh ;  this  is  a  great  mystery :  but 
I  speak  concerning  Christ  and  the  Church." 

On  this  passage  we  may  remark:  First,  that 
conjugal  aff"ection  is  to  have  the  precedency  of  filial 
love  ;  though  the  latter  is  to  be  cherished  and  mani- 
fested in  its  due  proportion  with  religious  care  and 
unwearied  perseverance.  Secondly:  Marriage,  ac- 
cording to  the  divine  law,  is  the  union  of  two  per- 
sons, and  two  only,  one  of  each  sex,  at  the  same 
time.  "  They  two  " — not  they  three  or  more.  Poly- 
gamy has  been  practised ;  but  it  has  always  been 
sinful ;  contrary  to  the  law  of  God,  and  a  departure 
from  the  design  of  nature ;  as  has  generally  appeared 
in  its  ill  efl^ects  on  domestic  comfort  and  public 
manners.  Thirdly:  "  This  is  a  great  mystery,"  is 
the  principal  text  from  which  the  Church  of  Rome 
draws  the  conclusion  that  marriage  is  a  sacrament. 
To  transform  a  relation  between  two  human  be- 
ings into  a  sacrament,  must,  one  would  think, 
require  much  the  same  skill  in  interpretation,  as  that 
by  which  the  symbols  in  the  Lord's  supper  are 
transubstantiated  into  the  body  and  blood  of  Christ. 
The  fact  is,  as  Paul  tells  us,  the  "great  mystery" 
relates  to  the  connexion  between  Christ  and  the 
Church;  or,  as  some  ingenious  expositors  think,  to 
a  typical  allusion  which  the  creation  of  the  first 
woman  and  her  mariage  with  the  first  man  had  to  the 
redemption  of  the  Church,  and  its  mystical  union  to 
the  Redeemer. 

"  Nevertheless,  or  rather  therefore,  let  every  one 
of  you  in  particular  so  love  his  wife,  even  as  him- 
self: and  the  wife  see  that  she  reverence  her  hus- 
band." 


THE   EPHESIANS.  27^: 

LECTURE  XXIX. 

RECIPROCAL  DUTIES  OF  PARENTS  AND  CHILDREN. 

Ephesians,  VI.  1 — 4. — Children,  obey  your  parents  in  the 
Lord;  for  this  is  right.  Honour  thy  father  and  mother, 
(which  is  the  first  commandment  with  promise),  that  it  may 
be  well  with  thee,  and  that  thou  mayest  live  long  on  the 
earth.  And,  ye  fathers,  provoke  not  your  children  to  wrath  : 
but  bring  them  up  in  the  nurture  and  admonition  of  the  Lord. 

Next  to  the  relation  of  husband  and  wife,  that  of 
parent  and  child  is  the  most  important  to  the  happi- 
ness of  famihes,  and  the  general  welfare  of  human 
society  that  exists  among  mankind.  The  princi- 
ples imbibed,  and  the  habits  formed  within  the 
domestic  circle,  are  very  apt  to  go  with  us  into  the 
more  public  walks  of  life.  Children  that  are  oblig- 
ing and  docile  at  home,  will  probably  manifest  these 
amiable  dispositions  at  school,  and  in  all  their  sub- 
sequent movements.  The  same  observation  holds 
true  of  parents.  Those  who  are  upright,  placable, 
and  pleasant  in  the  treatment  of  their  households, 
will  ordinarily  be  good  neighbours,  fair  dealers,  and 
useful  citizens.  A  church,  composed  of  religious 
and  well  regulated  families,  could  not  fail  to  grow 
and  prosper:  and  a  nation's  true  glory  may  be  esti- 
mated by  the  number  of  such  nurseries  of  piety  and 
good  morals  which  it  comprises  within  its  limits. 

Accordingly,  the  duties  of  this  relation  are 
pointed  out  and  enforced  in  holy  Scripture,  in  a 
very  plain  and  impressive  manner.  In  attending 
to  the  subject  we  shall  pursue  the  apostle's  method, 
and  endeavour  to  ascertain  the  meaning  of  his  in- 
structions. First,  as  they  are  addressed  to  child- 
ren; and,  secondly,  as  they  prescribe  the  duty  of 
parents. 

Tlie  duty  of  children  is  marked  out  here  by 
two  forms  of  expression,  viz :  "  Children  obey  your 


274  EXPOSITION  OF 

parents  in  the  Lord;"  and,  "  Honour  thy  father  and 
mother."  The  only  difference  between  these  two 
expressions  is,  that  the  one  is  a  little  more  extended 
in  its  import  than  the  other.  The  former  relates 
particularly  to  young  children  while  immediately 
under  the  parental  wing,  and  entirely  dependent  on 
the  care  and  bounty  of  their  natural  benefactors. 
The  latter  is  applicable  to  all  whose  parents  are 
living,  or  who  have  any  knowledge  of  their  fathers 
and  mothers;  and  seems  designed  to  teach  us,  that 
we  owe  kind  and  soothing  attentions  to  them  while 
they  and  we  live ;  and  that  we  should,  after  their 
decease,  revere  their  memory,  and  guard  it  if  pos- 
sible from  unjust  and  injurious  aspersions. 

Let  us  examine  these  general  ideas  a  little  more 
minutely.  And  here,  I  earnestly  request  the  atten- 
tion of  little  children.  It  is  with  a  view  to  their 
benefit,  chiefly,  that  this  article  has  been  prepared: 
"  Children,  obey  your  parents,  in  the  Lord;  for  this 
is  right."  Dear  little  ones,  you  read  God's  holy 
Bible  to  learn  your  duty,  to  learn  what  your  Hea- 
venly Father  would  have  you  to  do ;  how  he  would 
have  you  to  act,  that  you  may  please  him  and  be 
happy  in  this  world,  and  in  that  which  is  to  come. 
Now  God  speaks  to  you,  in  the  reading  and  preach- 
ing of  his  gospel:  and  you  should  listen  seriously 
to  his  instructions,  and  look  up  to  him  with  strong 
desires,  that  he  would  grant  you  grace  to  keep  his 
commandments.  He  speaks  to  you  in  this  passage 
of  his  word,  on  a  subject  intimately  connected  with 
your  duty  and  your  happiness.  Hear  what  he 
says:  "Children,  obey  your  parents,  in  the  Lord; 
for  this  is  right."  Here  is  a  duty  which  you  can 
easily  understand.  You  know  your  parents,  and 
you  know  what  is  meant  by  obeying  them.  To 
obey  them,  "  in  the  Lord,"  means  that  you  should 
obey  them  in  the  fear  of  the  Lord;  because  he  has 
required  you  so  to  do;  because  you  live, and  movej 


THE  EPHESIANS.  275 

and  have  your  being  in  him ;  and  he  is,  therefore, 
acquainted  with  all  your  conduct.  He  is  pleased 
with  you  when  you  do  well,  and  displeased  with 
you  when  you  do  wrong.  Now,  you  always  do 
wrong  when  you  disobey  your  parents,  unless  their 
commands  should  be  contrary  to  the  divine  will, 
(a  matter  in  which  they  are  more  capable  of  judg- 
ing than  you  can  be,  while  you  are  children).  Re- 
member, then,  dear  children,  if  you  disobey  your 
parents,  you  break  God's  holy  command,  and 
are  wicked;  and  God  has  told  us  in  Scripture, 
"  that  he  is  angry  with  the  wicked  every  day ;" 
and  that,  if  they  continue  in  their  wickedness  till 
they  die,  he  will  severely  punish  them  in  hell,  that 
awful  place  of  torment,  which  is  prepared  for  the 
devil  and  his  angels. 

The  apostle  Paul  further  tells  you,  that  it  is  fit 
and  proper  that  you  should  obey  j^our  parents. 
"Children,"  says  he,  "obey  your  parents  in  the 
Lord;  for  this  is  right."  As  if  he  had  said — it  is  a 
righteous  command.  It  is  a  debt  of  gratitude  and 
respect  due  to  those  to  whom,  under  God,  you  owe 
your  being;  and  on  whom  you  depend  for  food  and 
raiment,  for  instruction,  and  protection  amidst  a 
thousand  dangers.  No  creatures  on  earth  are  so 
entirely  helpless,  or  so  long  dependent  on  their 
parents  as  you  are.  When  you  first  come  into  the 
world,  you  can  do  nothing  but  cry;  and  you  would 
all  have  died  almost  as  soon  as  you  were  born,  had 
it  not  been  for  the  care  and  kindness  of  your  parents 
and  other  friends.  Your  mothers  nourished  you 
with  the  substance  of  their  own  bodies,  or  with 
other  food  nicely  suited  to  your  tender  age.  For 
many  months,  while  you  could  neither  sit  nor 
stand,  nor  in  any  degree  help  yourselves,  you  were 
almost  constantly  in  their  arms.  You  have  occa- 
sioned them  many  a  tear  of  sympathy,  many  a  toil- 
some day  of  care,  and  many  a  sleepless  night  of 


276  EXPOSITION  OF 

which  you  have  now  no  recollection.  And  since 
you  have  learned  to  walk,  and  speak,  and  pursue 
your  little  studies  and  amusements,  the  chief  earthly 
concern  of  both  your  parents,  if  both  are  living,  has 
been  to  guard  you  from  evil,  and  provide  for  your 
safety  and  happiness.  And  will  you  not  be  thank- 
ful for  such  unwearied  kindness?  for  such  laborious 
and  disinterested  endeavours  to  promote  your  wel- 
fare ?  You  can  never  fully  repay  them  for  their 
acts  of  love  towards  you ;  but  you  can  be  grateful 
to  them,  you  can  love  them,  you  can  respect  their 
authority,  and  make  them  happy,  by  following 
their  advice,  by  paying  a  strict  regard  to  God's 
commands,  and  by  doing  those  things  which  are 
lovely  and  of  good  report,  as  you  are  taught  in  the 
Holy  Scriptures.  It  is  right,  children,  to  obey 
your  parents.  And  if  you  do  not  try  to  please 
and  obey  them,  you  not  only  grieve  them  and 
give  them  great  distress,  but  you  sin  against  God, 
and  prove  yourselves  more  foolish  and  perverse 
than  any  other  young  creatures  with  which  we 
are  acquainted.  Did  you  ever  notice  a  flock  of 
chickens?  See  how  closely  they  follow  their 
mother!  How  speedily  they  come  when  she  calls 
them  !  And  when  she  warns  them  of  danger,  how 
they  fly  to  the  shelter  of  her  wings!  God  has 
taught  the  chickens  to  act  in  this  manner;  and  in  his 
holy  word  he  has  taught  you  to  obey  your  parents. 
And  will  you  permit  these  little  insignificant  fowls 
to  outdo  you  in  filial  duty,  and  in  fulfilling  the  law 
of  the  Creator?  No,  surely,  unless  you  are  will- 
ing  to  be  despised  by  good  people,  and  are  deter- 
mined to  walk  in  the  ways  of  sin  and  everlasting 
ruin.  Then,  "obey  your  parents,  in  the  Lord;  for 
tliis  is  right."  It  is  well-pleasing  to  your  Heavenly 
Father;  it  is  fit  and  proper,  on  account  of  your  in- 
experience and  ignorance  of  the  world  ;  it  is  proper 
because  of  your  dependent  circumstances,  and  great 


THE   EPHESIANS.  2T7 

obligations  to  your  fathers  and  mothers,  your  na- 
tural guardians,  and  best  friends. 

"  Honour  thy  father  and  mother,  (which  is  the 
first  commandment  with  promise,)  that  it  may  be 
well  with  thee,  and  that  thou  mayest  live  long  on  the 
earth."     This,  you  will   observe,  is   a   quotation 
from  Exodus,  xx.  12,  with  a  very  short  comment, 
and  a  slight  variation  in  the  language  which  Paul, 
as  an  inspired  writer,  had  an  unquestionable  right 
to  make.     It  is  in  substance,  the  fifth  in  numerical 
order,  of  those  commandments  which  God  gave  to 
the   Israelites  at  Mount  Sinai,  by  the  ministry  of 
Moses.     It  enjoins  the  same  duty  as  the  verse  we 
have  just   been   considering;    somewhat   extended 
however  in  its  compass.     It  is  the  first  of  what  are 
called  the  second  table  of  precepts,  which  prescribe 
our  relative  or  moral  duties.     It  is  also  the  first, 
and  indeed  the  only  commandment  of  the  Decalogue 
to  which  a  special  promise  is  annexed.     "  Honour 
thy  father  and  mother."     Thus  far  the  citation  is 
verbatim.     The  parenthesis  contains  a  remark   of 
the  apostle ;  and  of  the  latter  clause  of  the  precept 
as  it  stands  in  Exodus,  "  that  thy  days  may  be  long 
upon  the  land   which  the    Lord   thy   God   giveth 
thee,"  he  gives  the  sense  without  local  reference, 
and  as  it  applies  to  all  ages  of  the   Church — "  That 
it  may  be  well  with  thee,  and  that  thou  mayest  live 
long  on  the  earth."     Children  honour  their  parents 
by  obeying   them ;    but  the    same  thing    may  and 
ought  to   be  done  in  various  other  ways;   as  first, 
by  treating  them,  and  speaking  to  them  on  all  occa- 
sions with  due  respect  and  reverence.     And  this  is 
a  point  in   which  many  children  fail.     Not  only 
those  that  are  quite  young,  but  some  whose  years 
and  observation  might  have  taught  them  better,  are 
often  seen  to  treat  their  parents  with  a  degree  of 
rudeness  and  indecorum,  which  clearly  bespeaks  a 
great  want  of  moral  refinement   and  filial   piety. 
24 


278  EXPOSITION   OF 

For  a  child,  though  he  should  be  full  grown,  and 
whatever  may  be  his  mental  attainments,  to  contra- 
diet  a  parent  rashly,  or  to  show  a  reluctance  to 
comply  with  a  parent's  reasonable  wishes,  is  clearly 
a  violation  of  the  fifth  commandment;  and  an  une- 
quivocal indication  of  a  disingenuous  and  unhappy 
temper. 

Secondly :  Parents  are  honoured  by  our  confiding 
in  their  opinions,  so  far,  at  least,  as  to  ask  their 
advice  on  all  important  subjects;  such  as  the  com- 
pany which  it  may  be  proper  for  us  to  keep,  what 
occupations  we  should  select,  what  amusements 
may  be  safely  indulged  in,  what  religious  and  ma- 
trimonial connexions  we  should  form.  In  these 
and  the  like  concerns,  young  people  should  seek 
and  weigh  well  the  suggestions  and  counsels  of 
their  parents ;  and  in  the  absence  of  parents,  they 
should,  as  they  would  act  wisely,  consult  other  ex- 
perienced and  judicious  friends. 

Thirdly :  Parents  are  honoured  by  contributing  to 
their  maintenance,  when  they  are  poor ;  or,  to  their 
comfort,  otherwise,  when  they  become  aged  or  in- 
firm. Yes,  you  can  never  bring  your  parents  in- 
debted to  you  in  matters  of  this  kind.  Though  you 
may  have  families  of  your  own  ;  and  though  you  may 
earn  your  bread  by  the  sweat  of  your  brow,  still 
you  are  solemnly  bound,  by  the  law  of  God  and 
nature,  to  share  your  comforts  and  your  time  with 
your  infirm  or  afilicted  parents.  The  service  may 
be  difficult — it  may  require  some  patience  and  self- 
denial;  but  it  is  a  duty,  second  in  importance  only 
to  that  of  piety  to  your  Maker.  Have  any  of  you 
a  parent  in  afflicted  circumstances?  Be  not  weary 
of  serving  him.  Recollect  your  own  childhood  ; 
your  many  years  of  entire  dependence  on  parental 
watchings,  toils  and  patient  care.  Consider,  also, 
that  he  probably  spent  his  strength,  and  lost  his 
health  in  providing  for  your  comfort.    If  Providence 


THE  EPHESIANS.  279 

has  placed  him  in  your  care  for  a  little  season,  you 
will  surely  minister  to  his  comforts,  in  turn,  cheer- 
fully, and  to  the  extent  of  your  ability.  In  this  way 
you  may  give  decisive  evidence  that  you  cherish  a 
grateful  remembrance  of  favours  long  since  received, 
and  prove  that  you  delight  to  honour  your  father  and 
mother,  agreeably  to  the  voice  of  nature,  sanctioned 
by  Heaven's  high  and  holy  command. 

"  That  it  may  be  with  thee,  and  that  thou  mayest 
live  long  on  the  earth." — This,  in  Paul's  phrase- 
ology, is  the  promise  annexed  to  the  command  now 
under  consideration.  Concerning  this  promise,  I 
would  observe  very  briefly,  that  it  is  to  be  inter- 
preted like  most  other  scriptural  promises,  by  the 
analogy  of  faith,  and  as  expressing  a  part  of  that 
great  and  gracious  scheme,  by  which  God  blesses 
and  saves  sinners.  A  blessing  is  connected  in  this, 
as  in  other  instances,  with  the  faithful  discharge  of 
our  duty.  Believe,  repent,  obey  God,  forsake 
sin,  and  follow  after  holiness,  "  that  it  may  be  well 
with  thee,"  is  agreeable  to  the  general  tenor  of 
Scripture.  As  to  the  latter  clause  of  this  promise, 
"  and  that  thou  mayest  live  long  on  the  earth,"  I  do 
not  think  it  warrants  the  dutiful  child  to  expect  that 
God  will  work  miracles  to  preserve  his  life  beyond 
the  ordinary  age  of  man.  The  length  of  human 
life,  may,  without  any  extravagant  fancy,  be  mea- 
sured by  the  happiness  enjoyed  and  the  good  that  is 
secured  during  its  continuance.  On  this  estimate 
every  good  man  may  be  said  to  live  longer  on  the 
earth  than  his  wicked  neighbour.  Yet,  experience 
and  observation  will  perhaps  bear  us  out  in  saying, 
that  filial  piety  is  generally  connected  with  other 
good  qualities  and  habits,  which  have  a  favourable 
tendency  to  promote  prosperity  and  long  life,  in  a 
literal  sense.  Vicious  indulgences  have  occasioned 
thousands  of  premature  deaths.  And  the  young 
person  who  is  known  to  have  been  disobedient  and 


280  EXPOSITION   OP 

unkind  to  parents,  is  not  the  most  likely  to  be  es- 
teemed and  advanced  to  stations  of  respectability  and 
emolument  in  society.  In  the  New  Testament  we 
find  such  sayings  as  the  following,  which  accord 
with  the  promise  before  us,  and  seem  to  afford  some 
support  to  the  opinion  just  mentioned,  as  its  probable 
import:  "  He  that  will  love  life,  and  see  good  days, 
let  him  refrain  his  tongue  from  evil,  and  his  lips  that 
they  speak  no  guile  ; — for  the  eyes  of  the  Lord  are 
over  the  righteous,  and  his  ears  are  open  unto  their 
prayers ;  but  the  face  of  the  Lord  is  against  them 
that  do  evil."  1  Peter,  iii.  10,  &c.  "  Godhness  is 
profitable  unto  all  things ;  having  promise  of  the 
the  life  that  now  is,  and  of  that  which  is  to  come." 
1  Tim.  iv.  8. 

Thus  much  for  the  duty  of  children,  and  the  con- 
siderations as  suggested  in  the  text,  by  which  that 
duty  is  enforced.  And  now,  beloved  youth,  before 
we  pass  to  the  other  side  of  our  subject,  let  me  col- 
lect into  a  small  compass  what  has  been  said,  and 
beg  you  to  remember  it,  and  try  to  improve  by  it. 
Your  early  sentiments  and  habits  will  be  likely  to 
cleave  to  you  through  life,  perhaps  through  eternity. 
It  is,  therefore,  of  great  moment  that  these  should  be 
amiable  and  correct.  You  have  heard  that  you 
should  obey  and  honour  your  parents,  in  the  Lord : 
that  is,  agreeably  to  the  Lord's  will  and  appointment, 
and  because  it  is  right — i.  e.  fit  and  proper  that  you 
should  do  so ;  it  is  a  suitable  expression  of  grati- 
tude to  your  best  friends,  a  becoming  acknowledg- 
ment of  your  obligations  and  need  of  parental 
kindness,  instruction  and  control.  You  have  been 
reminded  that  inferior  animals,  guided  by  instinct, 
obey  and  believe  the  voice  of  their  parents; — that 
if  you  are  refractory  and  self-willed,  you  will  prove 
yourselves  more  foolish  than  the  chickens,  and  less 
disposed  than  they  are  to  fulfil  the  intentions  of  the 
Creator.     You  have  been  taught  that  you   should 


THE  EPHESIANS.  281 

honour  your  parents,  not  only  by  obeying  them,  but 
by  treating  them  with  due  respect — by  asking  their 
advice  and  consulting  their  wishes  on  all  important 
subjects  ;  and  by  doing  everything  in  your  power  to 
relieve  their  wants  or  lighten  their  sorrows  when 
they  are  poor,  aged,  or  in  any  way  afflicted.  And, 
finally,  you  have  seen  that  to  a  faithful  perform- 
ance of  these  duties  God  has  promised  a  blessing. 
Dutiful  children  shall,  in  general,  be  more  esteemed, 
more  prosperous,  and  more  happy  than  those  of  the 
opposite  character,  as  well  in  the  life  that  no  w  is, 
as  in  that  which  is  to  come:  to  which, I  now  add 
one  passage  of  sacred  Scripture,  of  very  awful  im- 
port ;  you  may  find  it  in  Proverbs,  xxx.  17.  "  The 
eye  that  mocketh  at  his  father,  and  despiseth  to  obey 
his  mother,  the  ravens  of  the  valley  shall  pick  it 
out,  and  the  young  eagles  shall  eat  it." 

"  And  ye,  fathers,  provoke  not  your  children  to 
wrath ;  but  bring  them  up  in  the  nurture  and  admo- 
nition of  the  Lord." 

On  this  branch  of  the  subject,  our  exposition 
shall  be  concise ;  and  as  comprehensive  and  prac- 
tical as  possible.  Fathers  Only  are  named  here  ; 
but  it  is  not  to  be  supposed  that  mothers  are  ex- 
empted from  the  duty  enjoined.  Fathers,  indeed, 
from  their  headship  in  the  family,  are  under  special® 
obligations  to  be  foremost  in  this  arduous  labour. 
But  mothers  are  to  be  helps-meet  in  this,  as  in  all 
other  matters  connected  with  the  conjugal  relation. 

In  the  first  clause  of  this  verse,  our  duty  is  pre- 
scribed negatively  :  "  Provoke  not  your  children  to 
wrath."  That  is,  as  1  understand  it,  do  not  dis- 
courage, dishearten,  and  disgust  them,  by  requiring 
too  much  at  their  hands ;  by  imposing  upon  them 
tasks  and  restraints  which  are  unreasonable,  or  ill- 
adapted  to  their  age  and  ability  ;  do  not  off'end  their 
growing  sense  of  justice,  by  refusing  them  suitable 
time  and  opportunity  for  recreation,  or  by  withhold- 
24* 


282  EXPOSITION  OF 

ing  from  them  promised  rewards,  and  due  commen- 
dation when  their  conduct  has  been  praiseworthy  ; 
do  not  break  their  spirits  and  destroy  their  ambition 
by  scolding,  correcting  and  governing  too  much ;  do 
not  indulge  passion,  or  discover  a  spirit  of  retalia- 
tion, in  correcting  their  faults ;  especially,  do  not  let 
moroseness  and  over-strained  rigour  mark  your 
countenance  and  your  conduct  when  you  aim  to 
lead  them  to  God,  in  the  peaceful  and  pleasant  ways 
of  religion. 

This  negative  part  of  the  business  is  of  more  con- 
sequence than  one  would  suspect  at  first  view.  In 
attempting  too  much,  we  may  fail  to  accomplish 
what  might  be  done,  on  a  more  moderate  scale  and 
by  more  gentle  methods.  One  of  the  grand  secrets 
of  training  youth  to  usefulness  and  duty,  is  a  judi- 
cious adaptation  of  means  to  their  several  capacities 
and  dispositions.  Little  and  often — strict  but  rea- 
sonable— sweet  in  manner,  but  firm  and  uniform  in 
fact,  are  maxims  of  experience,  and  great  practical 
efficiency.  Many  a  child  has  been  deprived  of  self- 
respect,  and  beaten  into  a  dunce,  because  he  did  not 
possess  the  natural  talents  of  some  of  his  school- 
mates. And  it  is  quite  probable  that  some  young 
people  have  imbibed  strong  prejudices  against  the 
gospel  of  Christ,  from  the  harsh  and  forbidding, 
though,  no  doubt,  well-meant  methods  that  may  have 
been  employed  to  make  them  sensible  of  their  sin  and 
danger,  while  in  a  thoughtless  or  unregenerate  state. 

In  the  matter  of  instruction,  the  intellectual  appe- 
tite, or  the  religious  taste  may  be  so  overcharged  as 
to  create  a  loathing  of  its  best  and  most  needful  nu- 
triment ;  and  in  government,  the  cords  of  discipline, 
when  drawn  too  tight,  lose  their  elasticity  and  all 
their  salutary  effect.     But  to  proceed : 

"  Bring  them  up  in  the  nurture  and  admonition 
of  the  Lord."  Between  the  terms  "  nurture"  and 
"  admonition"  as  used  in  this  connexion,  there  may 


THE   EPHESIANS.  283 

be  a  shade  of  difference  ;  but  it  is  so  slight  that  its 
detection  would  scarcely  be  worth  a  criticism. 
When  we  are  directed  to  bring  up  our  children,  in 
the  nurture  and  admonition  of  the  Lord,  the  mean- 
ing obviously  is,  that  we  should  educate  them  reli- 
giously ;  that  we  should  give  them  a  Christian  edu- 
cation ;  which,  in  my  view,  includes  these  three 
tilings,  viz:  Dedication,  instruction,  and  govern- 
ment. 

1.  Dedication. — This  consists  in  devoting  our 
offspring  to  God,  in  the  way  which  he  has  pre- 
scribed in  his  word:  That  is,  according  to  our 
understanding  of  Scripture,  by  baptism.  Here,  a 
religious  education  ought  to  commence ;  and  this 
first  public  and  solemn  act  should  be  performed,  so 
soon  as  the  mother  and  the  infant  are  able  to  appear 
with  safety  in  the  house  of  God.  Many  parents 
defer  this  duty  too  long ;  and  some  have  had  reason, 
in  consequence  of  their  childrens'  unexpected  death, 
to  blame  themselves  for  their  negligence.  We  are 
far  from  intimating  that  unbaptized  infants  are  lost ; 
but  if  they  die  without  the  ordinance  of  initiation 
into  the  visible  kingdom  of  Christ,  either  through 
the  disqualification  or  dilatoriness  of  parents,  such 
parents  are  to  be  blamed,  and  must,  if  their  con- 
sciences be  tender  and  faithful,  experience  some  self- 
reproach,  on  reflecting  on  a  past  opportunity  that 
can  never  be  recalled. 

2.  Instruction. — This  is  to  be  begun  as  soon'as 
practicable ;  the  sooner  the  better  after  the  child  be- 
gins to  think  'and  gather  ideas;  and  the  work  is  to 
be  continued,  "  line  upon  line,  and  precept  on  pre- 
cept," with  such  modification  and  enlargement  of 
the  plan  as  may  suit  the  growing  capacity  and 
mental  powers  of  the  pupil.  The  work  of  teaching 
is  not  soon  done.  As  the  block  of  marble  is 
brought  to  its  proper  size  and  symmetry,  by  a  nice 
and  long  continued  use  of  the  chisel,  so  the  infant 


284  EXPOSITION  OF 

mind  is  to  be  informed  and  moulded  aright,  not  by 
a  few  hasty  efforts,  but  by  years  of  patient  and  skil- 
ful training.  The  matter  to  be  taught  is  various. 
The  facts  of  sacred  history,  and  the  most  prominent 
doctrines  of  Christianity  are  entitled  to  primary 
attention:  and  the  grand  object  must  be  to  make  the 
child  acquainted  with  himself,  and  bring  him  to  love 
the  good  Shepherd,  who  carries  the  lambs  in  his 
bosom,  and  feeds  his  flock  with  the  heavenly 
manna.  Our  precepts  are  to  be  enforced  and  ex- 
emplified by  a  life  of  uniform  and  consistent  devo- 
tion; a  life,  which  shall  evince  more  clearly  than 
words  can  do,  that  we  regard  religion  as  the  one 
ihing  needful. 

3.  Government. — This  is  to  begin  while  the 
child  is  yet  on  its  mother's  breast.  It  is  to  be  mild, 
and  to  be  administered  in  love ;  but  its  regular  and 
strict  administration  is  of  great  consequence.  Cor- 
rection, not  punishment ;  the  salvation  of  the  child, 
not  the  gratification  of  the  parent's  passion,  is  the 
true  and  only  legitimate  end  of  parental  authority. 
A  government  of  mere  force  is  despotism,  alike  de- 
grading in  its  influence  on  the  subject,  and  anti- 
christian  in  its  spirit,  and  in  its  measures. 

Finally :  after  our  utmost  endeavours,  we  are  to 
feel  and  acknowledge  that  our  sufficiency  in  this 
great  work  is  of  God.  In  this,  as  in  the  Christian 
ministry,  Paul  may  plant,  and  Apollos  water,  but 
God  giveth  the  increase.  Let  our  daily  and  fervent 
prayers,  with  and  for  our  children,  bear  witness  to 
our  firm  persuasion  of  this  awful,  yet  delightful 
truth. 


THE   EPHESIANS.  285 

LECTURE  XXX. 

MASTERS    AND    SERVANTS. 

Ephesians,  VI.  6 — 9. — Servants,  be  obedient  to  them  that  are 
your  masters  according  to  the  flesh,  with  fear  and  trem- 
bling, in  singleness  of  your  heart,  as  unto  Christ ;  not  with 
eye-service  as  men-pleasers ;  but  as  the  servants  of  Christ, 
doing  the  will  of  God  from  the  heart:  with  good  will,  doing 
service  as  to  the  Lord,  and  not  to  men  ;  knowing  that  what- 
soever good  thing  any  man  doeth,  the  same  shall  he  re- 
ceive of  the  Lord,  whether  he  be  bond  or  free.  And,  ye 
masters,  do  the  same  things  unto  them,  forbearing  threaten- 
ing ;  knowing  that  your  Master  also  is  in  heaven  :  neither 
is  there  respect  of  persons  with  him. 

The  sacred  Scriptures  furnish  instructions  to  per- 
sons in  all  relations  and  circumstances  of  life.  This 
is  one  of  the  great  excellencies  of  the  inspired 
oracles.  Here  the  rich  are  taught  'to  be  humble, 
and  to  abound  in  acts  of  charity  ;  and  the  poor  are 
directed  to  be  content  with  the  allotments  of  Provi- 
dence, remembering  that  man's  happiness  consists 
not  in  what  he  has,  but  in  what  he  is  in  himself 
and  in  relation  to  his  Redeemer.  Here  the  servant 
is  urged  to  a  faithful  performance  of  his  duty,  as 
seeing  him  who  is  invisible :  and  the  master  is  re- 
minded that  there  is  One  in  heaven,  with  whom 
there  is  no  respect  of  persons. 

As  Christianity  was  first  promulgated  in  a  coun- 
try where  slavery  was  practised,  and  sanctioned  by 
the  laws  of  the  State,  its  divine  author  deemed  it 
inexpedient  to  interpose  his  authority  for  the  imme- 
diate abolition  of  a  usage,  which  he  knew  could 
not,  in  the  ordinary  course  of  human  affairs,  be  at 
once  terminated  without  great  and  distressing  poli- 
tical commotions.  He  designed  that  his  blessed 
gospel  should,  in  process  of  time,  by  its  benign  in- 
fluence on  the  hearts  of  men  and  on  the  policy  of 
nations,  put  an  end  to  many  evils  which  it  would 
have  been  unwise  and  incompatible  with  the  spirit- 


286  EXPOSITION   OF 

ual  nature  of  his  kingdom,  to  abolish  suddenly,  by 
an  act  of  his  royal  prerogative.  No  conclusion, 
however,  can  be  fairly  drawn  from  this  fact  in  de- 
fence of  involuntary  servitude.  On  this  subject, 
Christianity  speaks  a  language,  and  evinces  a  spirit 
at  once  intelligible  and  decisive.  Its  grand  aim  is 
to  teach  and  dispose  mankind  to  do  justly,  to  love 
mercy,  and  to  walk  humbly  with  their  God.  It 
pleads  the  cause  of  the  oppressed,  and  forewarns 
the  oppressor  of  a  day  of  righteous  retribution.  It 
proclaims  liberty  to  the  captives,  and  the  opening 
of  the  prison  house  to  all  who  are  unjustly  bound. 
Greek  and  Jew,  circumcision  and  uncircumcision, 
barbarian,  Scythian,  bond  and  free,  are  factitious 
distinctions,  destined  to  be  absorbed  in  due  time  by 
the  generous  principle  of  brotherly  kindness. 

But  the  kingdom  of  Christ  is  not  of  this  world; 
it  therefore  interferes  not,  directly,  with  the  regula- 
tions of  States.  Its  conquests  are  of  grace;  its 
reformations  are  accomplished  by  the  bloodless 
victories  which  it  secures  over  the  hearts  and  tem- 
pers of  men.  One  of  its  favourite  maxims  is  to 
"  overcome  evil  with  good;"  and,  in  doing  good,  to 
give  its  enemies  as  little  occasion  as  possible  to 
blaspheme.  It  dissolves  neither  natural  nor  political 
relations;  but  gives  instructions  for  the  right  dis- 
charge of  the  duties  resulting  from  those  relations. 

The  grace  and  consolations  of  the  gospel  were 
designed  for  persons  in  all  stations,  and  of  all  capa- 
cities in  human  society.  None  are  so  wise  as  not 
to  need  its  counsels;  or  so  holy  as  to  be  in  no  want 
of  its  pardoning  mercy;  neither  are  any  so  low  as 
to  escape  its  kindly  notice.  While  the  opulent  and 
the  mighty  are  exhorted  not  to  trust  in  their  transient 
wealth  and  power,  but  in  the  living  God,  servants 
of  all  grades  are  invited  to  become  the  Lord's  free- 
men; and  by  faith  in  the  Redeemer  to  seek  after 
glory,  honour,  and  immortaUty.     But,  in  order  that 


THE  EPHESIANS.  287 

each  class  may  acquit  themselves  properly  in  their 
respective  conditions,  they  are  to  lend  an  attentive 
ear  to  Him  who  instructs  them  from  heaven,  and  to 
have  respect  in  the  whole  of  their  deportment  to 
that  recompense  of  reward  which  awaits  every  soul 
of  man  at  the  judgment-seat  of  Christ. 

"  He  that  hath  ears  to  hear,  let  him  hear  what 
the  Spirit  saith  unto  the  churches."  Let  no  subject 
be  deemed  unworthy  of  our  serious  regard  which 
the  only  wise  God  has  assigned  a  place  in  the 
Bible — our  only  safe  and  infallible  rule  of  faith  and 
practice. 

Servant,  is  an  appellative  which  in  its  general 
import  comprises  a  large  proportion  of  the  citizens 
of  every  civilized  State.  It  is  not  a  term  of  reproach ; 
but  of  distinction.  To  one  who  understands  its 
meaning,  it  conveys  no  ideas  of  a  mean  or  disreput- 
able kind.  It  signifies  much  the  same  as  minister; 
and  we  have  servants  or  ministers  of  the  family,  of 
the  State,  and  of  the  Church.  But  the  term,  as  used 
in  our  text,  is  limited  by  its  connection ;  not,  indeed, 
to  such  persons  as  are  held  in  invokmtary  bondage, 
but  to  those  who  are  bound  to  render  service  for  a 
given  time  on  equitable  conditions  and  for  benevo- 
lent purposes.  Persons  may  become  servants  in  this 
sense,  either  by  their  own  agreement,  or  by  the  act  of 
parents  or  guardians,  with  a  view  to  secure  them  a 
home,  and  the  necessary  means  of  subsistence,  or  a 
knowledge  of  some  useful  occupation.  Involuntary 
servitude  for  life  is  inadmissible  and  indefensible  on 
Christian  principles,  except  for  the  punishment  of  a 
State  criminal,  after  legal  conviction.  A  republican 
government  tolerating  hereditary  slavery  is  a  political 
solecism.  And  although  Christians  may,  perhaps, 
for  a  time  and  in  peculiar  circumstances  hold  slaves, 
yet  for  myself  I  must  declare  that  I  cannot  reconcile 
the  practice  with  the  admired  and  truly  admirable 
rule  of  "  Doing  unto  others  as  we  would  that  they 


288  EXPOSITION   OF 

should  do  unto  us."  There  are  thousands  of  in- 
stances in  which  a  man  may  desire  to  be  a  servant; 
but  no  rational  being  ever  yet  felt  willing  to  be 
himself  a  slave,  and  leave  his  offspring  in  bondage. 
It  is  contrary  to  that  inborn  love  of  liberty  and 
self-government  which  belongs  to  human  nature, 
even  in  its  lowest  and  most  uncultivated  state.  If, 
as  we  read  in  holy  Scripture,  God  has  made  of  one 
blood  all  nations,  and  if,  as  is  acknowledged  in  the 
constitution  of  every  free  government  on  earth,  all 
men  are  born  free  and  equal,  no  human  legislature, 
no  convention  of  nations,  no  earthly  power  can 
give  one  man  a  right  to  the  services  of  another, 
but  upon  terms  mutually  agreed  to,  and  mutually 
beneficial  to  the  parties  concerned.  It  is  sometimes 
alleged  that  the  comforts  of  the  slave  are  equal  to 
those  of  the  master.  If  so,  why  does  not  the  mas- 
ter, occasionally  at  least,  change  places  with  his 
slave?  It  is  also  said  that  many  masters  treat  their 
slaves  with  great  humanity  and  kindness ;  allowing 
this  to  be  true,  it  amounts  to  nothing  more  than  an 
extenuation  of  what  cannot  be  justified.  Indeed, 
we  have  no  very  exalted  idea  of  that  humanity 
which  may  at  times  be  displayed  by  persons  acting 
habitually  and  systematically  on  wrong  principles. 
Truth  and  righteousness  are  essential  to  virtue  and 
goodness. 

But  we  are  rather  deviating  from  our  subject. 
Let  us  consider  the  purport  of  the  precepts  before 
us:  First,  as  to  the  duty  of  servants. 

I.  "  Servants,  be  obedient  to  them  that  are  your 
masters  according  to  the  flesh,  with  fear  and  trem- 
bling, in  singleness  of  your  heart  as  unto  Christ." 

By  servants,  as  has  been  already  remarked,  are 
meant  not  only  slaves,  but  all  persons  who  are  either 
hired  or  indented;  and  who  are  consequently  bound 
to  render  faithful  service  to  their  employers,  on  such 
terms  as  may  have  been  agreed  upon.     Such  per- 


THE   EPHESIANS.  289 

sons  are  here  addressed  by  the  apostle  as  Christians. 
Many  of  them  had  become  hopeful  subjects  of  re- 
deeming grace,  and  it  was  important  to  the  honour 
of  the  gospel  that  they  should  perform  the  duties  of 
their  station  in  a  manner  that  might  show  that  godli- 
ness is  profitable  unto  all  things.  They  are  there- 
fore required  to  acknowledge  the  authority  of  their 
masters  and  to  manifest  towards  them  all  due  obedi- 
ence and  respect.  This  they  were  to  do  "  in  single- 
ness of  heart."  That  is,  sincerely  and  with  con- 
tentment, "as  unto  Christ,"  their  divine  master; 
whose  good  pleasure  it  was  that  they  should  glorify 
him  by  a  conscientious  and  diligent  attention  to  the 
duties  of  their  humble  condition.  The  phrase 
"  masters  according  to  the  flesh,"  indicates  that  the 
master's  authority  does  not  extend  to  the  conscience 
or  religious  principles  of  the  servant.  And  while 
this  is  the  case,  one  may  serve  his  God  as  well  in  the 
most  lowly  as  in  the  most  elevated  station. 

"Not  with  eye-service,  as  men-pleasers;  but  as 
the  servants  of  Christ,  doing  the  will  of  God  from 
the  heart ;  with  good  will,  doing  service  as  to  the 
Lord,  and  not  to  men." 

An  eye-servant  is  one  who  performs  his  task 
from  fear  of  punishment,  or  disgrace,  without  any 
sense  of  duty,  or  fear  of  God  before  his  eyes :  one 
in  whom  the  absent  master  can  place  no  confidence: 
one  whose  highest  motives  are  mercenary;  who 
aims  to  please  men,  but  has  no  desire  to  please  God; 
one  who  disregards  the  spirit  of  his  obligation ;  who 
takes  advantage  of  the  absence  or  weakness  of 
his  employer,  to  neglect  his  business  and  waste  his 
property.  Such  conduct  is  base  and  criminal  in  a 
high  degree.  It  is  a  breach  of  good  faith  ;  a  gross 
and  habitual  departure  from  the  Christian  rule  of 
duty.  It  not  only  wrongs  the  master,  but  brings  cer- 
tain disgrace  and  ruin  on  the  servant  who  thus  acts. 

And  we  may  remark  in  passing,  that  the  sin  re- 
25 


290  EXPOSITION   OF 

proved  in  this  portion  of  Scripture  is  not  confined 
to  that  description  of  persons  immediately  contem- 
plated. Ministers  of  the  gospel,  whose  highest  aim 
may  be  to  escape  censure,  who  content  themselves 
with  a  formal  round  of  ministerial  service,  regard- 
less whether  the  souls  of  their  hearers  be  saved  or 
not,  maybe  pronounced  eye-servants:  or,  if  the)'' 
handle  the  word  of  God  deceitfully,  softening  or 
disguising  the  doctrines  of  Scripture,  with  a  view  to 
accommodate  them  to  the  depraved  taste  of  the  natu- 
ral heart,  they  are  men-pleasers,  and  in  the  judg- 
ment of  Paul,  cannot  be  the  faithful  servants  of 
Christ.  In  like  manner,  men  who  are  invested 
with  offices  of  State,  and  who  despatch  the  duties  of 
those  offices  in  a  loose  and  negligent  way ;  who 
cheat  the  government,  or  dissipate  the  property  of 
the  public,  prove  themselves  eye-servants,  and  un- 
worthy of  confidence.  He  that  would  maintain  a 
conscience  void  of  offence  towards  God  and  man, 
must  endeavour  uniformly,  and  without  much  re- 
gard to  the  fashion  or  favour  of  the  world,  to  dis- 
charge the  duties  of  his  station,  "  with  good  will, 
doing  service,  as  to  the  Lord,  and  not  to  men." 

"  Knowing  that  whatsoever  good  thing  any  man 
doeth,  the  same  shall  he  receive  of  the  Lord,  whe- 
ther he  be  bond  or  free." 

Here  is  an  encouraging  promise.  Services  faith- 
fully rendered  may  not  be  always  rightly  appreciated 
by  mankind.  Servants  are  sometimes  blamed  when 
they  are  not  blameworthy.  But  let  them  not  be 
tempted  thereby  to  become  careless  or  unfaithful. 
They  shall  not  lose  the  reward  of  their  fidelity. 
They  seldom  fail  to  secure  the  good  opinion  and 
kind  sympathy  of  the  wise  and  the  discerning 
among  their  acquaintance,  which,  generally  contri- 
butes to  their  credit  and  comfort,  even  in  the  present 
life.  But  if  their  conduct  should  be  misrepresented, 
and  their  worth  pass  unacknowledged  by  men,  the 


THE  EPHESIANS.  291 

searcher  of  hearts,  and  gracious  rewarder  of  the  just 
will  wipe  away  all  reproach,  and  place  their  character 
in  the  clear  light  of  truth  in  the  day  of  judgment.  In 
the  view  of  heaven  the  pious  servant  is  of  as  much 
account  as  the  pious  master,  though  the  latter  may  be 
much  more  highly  esteemed  among  men  than  the 
former.  He  that  serves  the  Lord,  Christ,  and  proves 
himself  faithful  in  the  care  and  management  of  that 
which  is  another  man's,  shall  in  due  time  be  put 
in  possession  of  the  true  riches :  while,  from  the 
faithless  and  disobedient  eye-servant  shall  be  taken 
away  that  which  he  hath,  and  he  himself  shall  be 
cast  into  outer  darkness.  In  the  final  issue  of  things, 
one  talent  well  improved  will  be  found  better  than 
five  neglected.  Let  those  who  move  in  the  humble 
walks  of  life  mark,  and  remember  this  truth.  It 
may  tend  to  suppress  envy,  and  to  render  them  con- 
tent with  such  things  as  they  have.  "  Godliness, 
with  contentment  is  great  gain."  It  is  great  novsr; 
it  will  be  felt  to  be  unspeakably  great  in  the  hour  of 
death ;  and  in  the  bright  light  of  eternity,  it  will  be 
seen  to  be  all  that  is  worth  an  anxious  thought. 
Our  fortunes,  our  conditions  and  circumstances  in 
this  life  are  various  ;  and  this  transient  variety, 
through  the  folly  of  our  hearts,  gives  occasion  to  our 
restless  passions  of  envy  and  pride,  jealousy  and 
vain-glory.  But  we  should  recollect  that  the  pre- 
sent world  derives  its  chief  importance  from  that 
which  is  to  come.  All  distinctions,  except  those 
which  are  of  a  moral  and  religious  kind,  will  be 
dropped  on  the  brink  of  the  grave.  And  in  the 
future  world,  we  shall  be  judged  and  disposed  of  ac- 
cording to  the  deeds  done  in  the  body ;  according 
to  the  faithfulness  with  which  we  shall  have  fulfilled 
the  duties  and  improved  the  advantages  of  our  place 
and  relations  during  our  continuance  in  the  life  that 
now  is.  No  man  indeed  can  merit  the  rewards  of 
heaven  ;  for  all  good  thoughts  and  right  actions  are 


292  EXPOSITION   OP 

the  fruits  of  grace.  But  grace  reigns  through 
righteousness  ;  and,  in  assigning  our  allotments  in 
the  world  of  spirits,  the  claims  of  truth  and  justice 
will  not  be  overlooked.  There,  all  veils  will  be 
taken  from  all  hearts,  and  every  one  will  receive  a 
just  recompense  of  reward.  There,  all  that  shall 
be  found  "  washed,  and  justified  and  sanctified  in  the 
name  of  the  Lord  Jesus,  and  by  the  spirit  of  our 
God,"  will  be  "  accepted  in  the  Beloved  ;"  whether 
they  have  been  rich  or  poor,  noble  or  ignoble,  in  the 
present  diversified  scene  of  trial.  There,  it  will 
scarcely  be  matter  of  inquiry,  except  for  the  sake  of 
publishing  the  manner  in  which  we  have  executed 
the  functions  of  our  respective  offices,  whether  we 
have  come  from  the  court  or  from  the  cottage — from 
ministering  at  the  altar,  or  from  serving  in  the 
family.  If  we  are  the  servants  of  Christ,  we  shall 
be  where  he  is  ;  and,  being  where  he  is,  we  shall 
be  blessed;  for  we  shall  see  him  as  he  is,  and  be 
like  him.  Let  all,  therefore,  who  with  good  will 
do  service  wherever  Providence  has  placed  them,  as 
to  the  Lord,  and  not  to  men,  know  assuredly  that 
"  Whatsoever  good  thing  any  man  doeth,  the  same 
shall  he  receive  of  the  Lord,  whether  he  be  bond  or 
free." 

IL  The  duty  of  masters. — "  And  ye  masters,  do 
the  same  things  unto  them,  forbearing  threatening; 
knowing  that  your  Master  also  is  in  heaven;  neither 
is  there  respect  of  persons  with  him." 

When  masters  are  directed  to  do  the  same  things 
unto  their  servants  as  the  servants  are  to  do  unto 
them,  the  meaning  obviously  is,  that  both  classes 
are  to  act  on  like  principles  and  from  like  motives ; 
i.  e.,  on  principles  of  justice  and  charity,  and  from 
motives  derived  from  the  impartial  inspection  of  God 
and  the  righteous  retributions  of  the  final  judgment. 

We  take  the  word  master^  here,  in  a  sense  co-ex- 
tensive with  its  correlative,  servant;  as  including  not 


THE  EPHESIANS.  293 

only  slaveholders,  but  all  householders  who  have 
in  their  employ  indented  or  hired  servants ;  with 
all  master  artists,  mechanics,  agriculturists  and  mer- 
chants who  have  apprentices  in  their  service,  for  the 
purpose  of  making  them  acquainted  with  their  res- 
pective occupations.  And  the  general  observations 
which  I  have  to  make  concerning  the  duty  of  mas- 
ters, will  apply  with  nearly  equal  force  to  the  several 
descriptions  of  persons  just  mentioned.  Masters, 
then,  and  mistresses,  too,  (so  far  as  their  influence 
extends)  are  obligated, 

1.  To  give  their  servants  a  sufficient  quantity  of 
wholesome  food  and  comfortable  clothing,  unless 
these  things  are  otherwise  provided  for  them. 
Humanity  demands  this;  and  it  is  indubitably  ne- 
cessary to  their  health,  their  usefulness  and  content- 
ment. They  should  be  allowed  a  reasonable  time 
for  taking  their  meals,  and  be  saved,  as  far  as  prac- 
ticable, from  vexatious  interruptions  while  thus 
employed.  You  who  have  the  Spirit  of  Christ,  I 
am  happy  in  believing,  feel  unconscious  of  any 
unkindness  of  this  sort  towards  your  servants.  But 
there  are  persons  who  fail  in  their  duty,  and  sin 
grievously  in  this  matter.  A  little  inquiry  would, 
perhaps,  discover  more  ill-fed  and  badly  clad  ser- 
vants than  a  benevolent  mind  would  wish  to  suspect. 
Multitudes  of  those  hapless  beings  who  make  the 
sugar  and  rear  the  cotton  and  rice  of  the  southern 
States  have  but  miserable  fare  in  this  respect.  I 
know  there  are  many  creditable  exceptions;  but  it 
is  notorious  and  undeniable,  that  some  masters  feed 
and  treat  their  dogs  and  horses  much  better  than  they 
do  their  negroes.  Happy  were  it  for  such  men  did 
they  reflect  that  "  their  Master  also  is  in  heaven,  and 
that  with  him  there  is  no  respect  of  persons." 

2.  Masters  should  be  moderate  and  reasonable  in 
regard  to  the  amount  of  service  which  they  require 
at  the  hands  of  their  servants.     Oppressive  tasks 

25* 


294  EXPOSITION  OP 

should  not  be  imposed  upon  them.  The  duties 
enjoined  on  them  should  be  adapted  to  their  age, 
strength,  and  skill;  and  they  should  be  allowed  some 
time  for  rest  and  recreation.  This  is  what  e  very- 
human  being  needs,  and  what  he  has  an  unalienable 
right  to,  even  in  the  work-house  where  his  sweat 
flows  in  expiation  of  his  sin  against  the  State.  It 
is  distressing  to  humanity  to  see  children  carrying 
burdens  beyond  their  strength,  or  a  servant  at  any 
period  of  life  harassed  and  deprived  of  rest  in 
its  proper  season,  to  gratify  avarice,  or  to  minister 
to  habits  of  licentiousness  and  dissipation. 

3.  Masters  should  endeavour  to  make  their  ser- 
vants happy,  by  approving  of  their  conduct  when  it 
is  praiseworthy ;  and  in  general  by  acting  towards 
them  in  a  kind  and  soothing  manner.  This  seems 
to  be  what  is  chiefly  intended  in  our  text  by  the 
phrase,  "  forbearing  threatening."  Gentleness,  and 
a  little  condescending  attention  to  persons  of  low 
estate,  are  indications  of  real  greatness  and  dignity 
of  character.  Such  treatment  from  a  master  to  an 
ingenuous  servant  is  a  cordial;  and  often  operates 
as  a  powerful  incentive  to  industry  and  faithfulness. 
At  all  events,  it  is  a  piece  of  courtesy  which  costs 
but  little;  and  it  is  for  the  most  part  returned  in 
good  measure.  But,  independent  of  this  consid- 
eration, a  good  man  ought  not,  he  cannot,  be 
regardless  of  the  feelings  and  happiness  of  the  hum- 
blest person  with  whom  he  may  be  in  any  way 
connected. 

4.  Finally ;  masters  should  train  their  servants  in 
correct  moral  and  religious  habits.  By  some,  I  am 
afraid,  this  branch  of  duty  is  utterly  neglected.  By 
others  it  is  but  partially  attended  to ;  because  it  is 
viewed  by  them  as  an  object  of  no  more  than 
secondary  importance.  But  in  my  view,  and  accord- 
ing to  my  understanding  of  Scripture,  it  is  a  matter 
of  primary  importance  and  of  indispensable  obliga- 


THE  EPHESIANS.  295 

tion.  The  master's  duty  in  this  respect  involves 
that  of  a  parent.  All  souls  are  the  Lord's ;  and  all 
are  alike  precious,  whether  the  bodies  which  they 
animate  be  "  bond  or  free."  All  need  instruction  in 
their  duty  to  God  their  Saviour;  and  who  will,  who 
can  give  this  instruction  if  the  master  refuse?  I 
have  read,  indeed,  with  horror  and  disgust,  of 
certain  legislative  enactments  making  it  penal  to 
preach  the  gospel  to  negroes,  or  even  to  teach 
them  to  read.  This  is  a  dark  piece  of  policy. 
The  council  hall  where  it  was  carried  into  the 
form  of  law  should  be  closed,  and  on  its  doors 
should  be  written  "Ichabod;  the  glory  is  departed." 
Christianity  has  no  alliance  with  such  policy; 
"  nor,"  to  use  the  words  of  a  distinguished  states- 
man, "  has  the  Almighty  an  attribute  that  can  side 
with  it."  Christian  masters,  who  have  infant  ser- 
vants belonging  to  their  households,  should  dedicate 
them  to  God  in  baptism  as  they  do  their  own  chil- 
dren. They  should  pray  with  them  and  for  them ; 
teach  them  to  read  the  Bible,  and  require  them  to 
learn  such  catechism  or  digested  form  of  gospel 
doctrine  as  they  deem  most  agreeable  to  Scripture; 
should  endeavour  by  precept  and  example  to  imbue 
their  minds  with  a  profound  reverence  for  the  Crea- 
tor and  for  his  laws  and  ordinances.  Particularly 
they  should  teach  them  to  remember  the  Lord's  day 
to  keep  it  holy ;  should  procure  them  accommoda- 
tions in  some  house  of  public  worship,  and  see  that 
they  attend  there,  that  they  may  participate  in  the 
solemn  services  of  the  sanctuary.  The  custom  of 
permitting  servants  and  apprentices  to  run  at  large 
on  the  Sabbath  afternoon,  and  till  late  in  the  evening, 
is  exceedingly  pernicious,  not  only  to  their  morals 
but  to  the  peace  and  good  order  of  the  community. 
Masters  of  every  description,  think  of  these  duties. 
I  have  set  them  before  you  without  disguise,  as  they 
appear  to  me  to  be  enjoined  in  the  book  of  God. 


296  EXPOSITION  OP 

Think  of  the  responsibility  which  attaches  to  the 
station  which  you  hold  as  heads  of  familes  and 
masters  in  your  several  occupations.  Cherish  a 
parental  regard  especially  for  the  children  and  youth 
under  your  control  and  guardian  care.  They  need 
all  the  influence  of  your  authority,  your  example, 
your  instructions,  and  your  prayers.  You  cannot 
neglect  them  without  becoming  in  some  degree  par- 
takers in  their  sins.  But  should  you  succeed  in 
training  them  for  usefulness  and  heaven,  God  in 
blessing  them,  will  bless  you,  at  least  with  the 
pleasant  reflection,  that  your  labour  was  not  in  vain 
in  the  Lord. 


LECTURE   XXXL 

THE    CHRISTIAN    WARFARE. 

Ephesians,  VI.  10 — 17. — Finally,  my  brethren,  be  strong  in 
the  Lord,  and  in  the  power  of  his  might.  Put  on  the  whole 
armour  of  God,  that  ye  may  be  able  to  stand  against  the 
wiles  of  the  devil.  For  we  wrestle  not  against  flesh  and 
blood,  but  against  principalities,  against  powers,  against 
the  rulers  of  the  darkness  of  this  world,  against  spiritual 
wickedness  in  high  places.  Wherefore,  take  unto  you  the 
whole  armour  of  God,  that  ye  may  be  able  to  withstand  in 
the  evil  day,  and  having  done  all,  to  stand.  Stand,  there- 
fore, having  your  loins  girt  about  with  truth,  and  having 
on  the  breastplate  of  righteousness;  and  your  feet  shod  with 
the  preparation  of  the  gospel  of  peace :  above  all,  taking 
the  shield  of  faith,  wherewith  ye  shall  be  able  to  quench 
all  the  fiery  darts  of  the  wicked :  and  take  the  helmet^of 
salvation,  and  the  sword  of  the  Spirit,  which  is  the  word  of 
^God.  ^ 

In  consequence  of  our  apostasy  from  God,  the 
world  is  filled  with  sin  and  wretchedness.  The 
ioint  counsels  of  infinite  wisdom,  justice  and  grace, 
have,  indeed,  opened  a  way  for  our  return  to  duty 
and  happiness  through  the  mediation  of  Christ,  the 
Redeemer.  The  gracious  plan  of  salvation  has 
been  revealed  to  us  in  Scripture ;  and  we  are  urged. 


THE   EPHESIANS.  297 

by  considerations  eminently  calculated  to  influence 
rational  beings,  to  accept  the  provisions  of  mercy, 
and  live  for  ever.  Many  persons  regard  these  joy- 
ful tidings  as  cunningly  devised  fables ;  and,  of 
course,  treat  the  gospel  with  negligence  and  con- 
tempt. Others,  however,  are  disposed  and  enabled 
by  the  agency  of  the  Holy  Spirit,  accompanying 
the  ministry  of  reconciliation,  to  believe  the  divine 
testimony,  and  to  acquiesce  in  the  proffered  terms 
of  deliverance  from  the  guilt  and  bondage  of  iniquity. 

It  is  to  such  persons,  chiefly,  that  the  apostle 
addresses  himself  in  the  passage  of  sacred  writ  now 
before  us.  Those  who  have  embraced  the  Chris- 
tian religion,  are  here  reminded  that  they  have 
engaged  in  a  warfare,  in  which  spiritual  strength, 
and  the  use  of  spiritual  arms  will  be  indispensable 
to  their  success  and  ultimate  victory.  And  lest 
they  should  be  discouraged  at  the  formidable 
enemies  which  may  be  expected  to  oppose  them 
in  pursuing  the  prize  of  their  high  calling,  they  are 
directed  to  trust  in  God,  and  to  draw  from  the 
arsenal  of  heaven  the  armour  which  has  been  pro- 
vided for  them,  and  which,  if  righfly  used,  under 
the  conduct  of  the  Captain  of  salvation,  cannot  fail 
to  secure  them  a  glorious  conquest. 

The  aposfle's  manner  of  bringing  this  subject  be- 
fore the  Christians  of  Ephesus,  is  worthy  of  notice, 
as  being  affectionate  and  well  suited  to  bespeak 
serious  attention: — "  Finally,  my  brethren."  He 
was  now  coming  near  the  close  of  an  episfle  in 
which  he  had  exhibited  the  leading  doctrines,  and 
sublime  hopes  of  the  gospel,  as  well  as  the  various 
duties  of  the  Christian  profession.  Like  a  father, 
therefore,  taking  leave  of  his  children,  he  pre- 
monishes  them  of  danger,  and  gives  them  his  best 
instructions.  In  one  respect,  he  was  their  spiritual 
father;  but,  in  another  point  of  view,  he  was  their 
brother;  and  he  is  not  ashamed  to  call  them  bre- 


298  EXPOSITION   OP 

thren  in  Christ.  Whatever  distinctions  might  exist 
among  themselves,  or  betvi^een  him  and  them  in 
other  respects,  yet,  as  Christians,  they  and  he  were 
children  of  God,  and  disciples  of  Jesus. 

The  first  piece  of  advice  is  of  great  importance, 
and  deserves  to  be  carefully  marked  and  well  under- 
stood by  every  one  who  has  enlisted,  or  who  may 
think  seriously  of  enlisting  under  the  banner  of  the 
cross. 

"  Be  strong  in  the  Lord,  and  in  the  power  of  his 
might." 

I.  The  contest  in  which  you  are  engaged.  Chris- 
tian brethren,  will  be  too  arduous  for  you  without 
divine  aid.  You  are  going  out  against  a  mighty 
confederacy.  You  will  do  well,  therefore,  to  go 
forth  in  the  strength  of  the  Lord,  and  in  the  power 
of  his  might.  Youthful  soldiers  are  particularly 
apt  to  err  here.  Luther's  ardent  and  amiable  coad- 
jutor in  the  Reformation,  remarks  of  himself,  that 
when  he  first  set  out  in  the  cause  of  Protestantism, 
he  really  fancied  great  things  might  be  accomplished 
in  a  short  time;  but  experience  soon  taught  him 
that,  "  Old  Adam  was  too  strong  for  young  Melanc- 
thon."  And  many  preachers,  since  the  days  of 
Melancthon,  have  imagined  on  their  first  entrance 
into  the  ministry,  that  it  would  not  be  difficult  to 
turn  sinners  from  darkness  to  light;  but  a  little  trial 
has  convinced  them,  that  "  Paul  may  plant,  and 
Apollos  water,  but  that  God  giveth  the  increase." 
Nor  is  it  at  all  uncommon  for  private  Christians, 
under  the  delightful  impulses  of  their  first  love,  to 
indulge  too  much  confidence  in  their  own  strength. 
And  this  mistake  frequendy  occasions  great  distress 
and  anxiety  respecting  one's  interest  in  the  blessings 
of  redemption.  Our  religious  affections  are  not 
always  alike  ardent.  There  are  times,  I  believe, 
when  the  true  disciple  has  to  walk  in  darkness, 
staying  himself  on  the  mighty  God  of  Jacob.     In 


THE   EPHESIANS.  299 

such  seasons,  if  we  have  not  other  grounds  of  hope 
than  our  own  feehngs  and  past  experience,  we  shall 
be  quite  comfortless,  and  in  danger  of  yielding  to 
despair.  We  are  very  apt  to  mistake  a  change  in 
ourselves,  for  a  change  in  God  our  Saviour.  When 
it  is  not  with  us  as  in  months  past,  we  are  ready  to 
exclaim  in  anguish,  "Is  his  mercy  clean  gone? 
and  will  the  Lord  be  favourable  no  more  for  ever?" 
The  truth  is,  "  our  sufficiency  is  of  God."  The 
condition  of  a  Christian  is  a  condition  of  depen- 
dence ;  and,  in  this,  his  safety  very  much  consists. 
Grace  received  will  not  serve  him  for  future  exigen- 
cies. The  soul,  like  the  body,  needs  its  regular 
supply  of  daily  bread.  All  fulness  is  in  Christ,  and 
from  that  "  fulness  we  receive,  and  grace  for  grace." 
"  When  I  am  weak,  then  am  I  strong."  "  I  can 
do  all  things  through  Christ,  who  strengtheneth 
me."  .  Remembering  where  our  strength  lies,  let  us 

II.  Take  a  view  of  the  enemies  with  which  we 
have  to  contend  in  this  war.  These  we  shall  find 
to  be  numerous  and  subtle.  And  it  is  of  great  con- 
sequence for  us  to  be  acquainted  with  their  power, 
their  weapons,  and  their  mode  of  warfare.  The 
first  named  in  our  text  is  the  devil.  "That  ye  may 
be  able,  says  Paul,  to  stand  against  the  wiles  of  the 
devil." 

Certain  modern  critics  have  undertaken  to  show 
that  there  is  no  devil.  They  tell  us  that  those  pas- 
sages of  Scripture,  which  seem  to  teach  his  exis- 
tence, are  figurative,  and  are  not  to  be  taken  in  their 
literal  import.  This  is  a  refinement,  or,  rather,  a 
"whimsey,  which  we  are  not  disposed  to  admit, 
without  looking  well  to  consequences.  Say  that 
Satan  is  nothing  more  than  a  figure  of  speech,  and 
what  will  follow?  Why,  truly,  that  a  metaphor 
succeeded  in  tempting  our  first  parents  to  eat  the 
forbidded  fruit;  that  a  metaphor  tempted  Jesus 
Christ  in  the  wilderness  of  Jordan,  by  assailing  him 


300  EXPOSITION  OF 

in  three  different  forms,  and,  that,  to  refute  its  foul 
suggestions,  our  divine  Instructor  gravely  cited 
several  passages  of  Scripture.  It  vi^as  a  metaphor, 
also,  that  put  it  into  the  heart  of  Judas  Iscariot  to 
betray  his  Master.  It  is  a  metaphor  that  ruleth  in 
the  children  of  disobedience.  It  was  to  destroy  the 
works  of  a  metaphor  that  the  Son  of  God  was  man- 
ifested. And,  according  to  this  way  of  interpreting 
the  sacred  writings,  we  must  believe  that  Paul  the 
apostle  directs  us,  in  the  text,  to  put  on  the  whole 
armour  of  God,  that  we  may  be  able  to  stand 
against  the  wiles  of  a  figure  of  speech,  denoting, 
nobody  knows  what.  This  is  criticism,  it  must  be 
confessed,  of  most  peculiar  potency.  By  a  free 
use  of  it,  one  might  turn  the  most  awful  truths  of 
the  Bible  into  mere  rhetorical  flourishes.  But,  in 
verity,  its  efforts  are  idle,  as  well  as  offensive  to 
common  sense  and  Christian  sobriety.  When  it 
shall  have  done  its  utmost,  it  will  be  found  that 
there  is  a  devil;  that  he  is  emphatically  the  wicked 
one,  crafty,  and  implacable  in  his  hostility  towards 
God  and  man.  We  must,  therefore,  prepare  to 
meet  his  temptations,  and  to  stand  against  his 
seductive  stratagems. 

Nor  is  it  with  this  arch-fiend  alone  that  we  have 
to  cope.  He  has,  under  his  command,  other  fallen 
angels,  that  are  closely  connected  with  him  in  op- 
posing the  kingdom  of  Christ;  and  who,  as  it 
would  seem,  from  the  apostle's  manner  of  mention- 
ing them,  are  of  various  orders.  "  Principahties, 
and  powers,  the  rulers  of  the  darkness  of  this  world; 
and  spiritual  wickedness  in  high  places."  I  shall 
not  detain  you  with  any  speculations  concerning  the 
nature,  the  rank,  or  probable  number  of  these  evil 
emissaries  of  the  wicked  one.  Lest  some  persons 
might  be  inclined,  from  reading  and  hearing  so 
much  about  the  influence  of  Satan,  to  ascribe  to  him 
a  sort  of  omnipresence,  let  it  be  observed    that, 


THE   EPHESIANS.  301 

whatever  mischief  is  done  among  God's  works, 
by  any  of  the  apostate  angels,  is  usually  in  Scrip- 
ture attributed  to  Beelzebub,  their  leader;  on  the 
same  principle,  I  suppose,  that  whatever  is  done 
by  an  army,  is,  in  common  language,  referred  to 
the  commander-in-chief.  We  are  not  to  forget 
tliat  the  devil  and  his  angels  are  created  and  depen- 
dent beings ;  and,  therefore,  however  great  may  be 
their  power,  and  however  malignant  their  influence, 
they  are  bounded  and  controlled  by  the  power  of 
Jehovah.  They  are  permitted,  for  a  season,  to 
exert  their  baleful  energy  in  opposition  to  truth  and 
righteousness,  for  reasons  which  we  do  not,  at  pre- 
sent, fully  comprehend.  We  know,  however,  that 
it  is  and  will  be  overruled,  for  the  glory  of  the 
Redeemer,  and  the  good  of  his  people.  Let  us  not 
be  dismayed  at  their  wiles  and  foul  machinations. 
The  captain  of  our  salvation  is  mighty.  He  bears 
in  his  hand  the  keys  of  death  and  hell.  If  we  are 
faithful  to  his  cause,  and  observant  of  his  orders, 
we  shall  come  off  more  than  conquerors. 

But  our  dependence  on  divine  grace  is  not  to 
supersede  our  vigilance  and  activity.  God,  our 
Saviour,  perfects  strength  in  our  weakness,  that  we 
may  exert  it;  he  supplies  us  with  arms,  which  we 
are  to  use  with  all  diligence,  under  the  guidance  and 
influence  of  his  Spirit.  Of  these  weapons  of  your 
warfare,  you  have  an  account  in  the  passage  of 
Holy  Scripture  now  before  us.  There  are  several 
pieces  of  them,  and  they  are  all  useful;  and  when 
taken  together,  constitute  what  is  called  the  armour 
of  God.  Let  us  view  them  distinctly,  and  try  to 
ascertain  the  usefulness  of  each.  "  Wherefore  take 
unto  you  the  whole  armour  of  God,  that  ye  may 
be  able  to  withstand  in  the  evil  day."  The  whole 
is  to  be  taken.  Every  piece  has  its  appropriate 
use  ;  and  if  we  take  some  only,  and  leave  others  in 
the  armory,  we  shall  not  be  completely  equipped 
26 


302  EXPOSITION   OF 

for  the  field.  This  suggests  to  us  the  necessity  of 
universal  obedience  to  the  commands  of  Christ. 
Nothing  short  of  entire  confidence  in  him,  and  un- 
reserved devotion  to  his  service  will  answer.  He 
gives  no  needless  or  arbitrary  orders ;  he  appoints 
no  superfluous  means.  All  are  holy,  just,  good, 
and  necessary.  "  Stand,  therefore,  having  your  loins 
girt  about  with  truth."  The  Christian  soldier  is 
not  to  suffer  himself  to  be  taken  by  surprise.  He 
is  to  be  continually  on  the  alert.  A  thousand  mis- 
chiefs may  be  prevented  by  vigilance.  While  men 
sleep,  the  enemy  lays  his  plans  and  pushes  forward 
his  preparations.  Watch  and  pray,  that  ye  enter 
not  into  temptation.  "  Having  your  loins  girt 
about  with  truth."  Here  is  an  evident  allusion  to 
the  military  belt  in  use  among  the  ancients.  This 
served  not  only  to  keep  the  other  garments  in  their 
proper  order,  but  to  brace  and  strengthen  the  parts 
around  which  it  was  girded.  It  was  favourable  both 
to  strength  and  agility.  Truth,  evangelical,  divine 
truth,  the  Christian's  girdle,  has  a  similar  influence 
on  the  mind.  "A  double  minded  man  is  unstable 
in  all  his  ways;"  sometimes  one  thing,  sometimes 
another  thing  ;  capable  of  becoming  any  thing  that 
fashion  or  interest  may  suggest.  To  be  halting 
between  two  opinions,  now  leaning  to  one  side,  and 
now  to  the  other ;  as  it  is  a  comfortless,  so  it  is  an 
idle,  and  to  say  the  least  of  it,  an  unprofitable  state 
of  mind.  What  is  truth?  What  is  duty?  are  the 
questions  which  claim  our  first  attention.  The 
Bible  solves  these  questions ;  so  far  as  the  pious 
mind  is  concerned  in  their  solution.  Here  then,  let 
the  Christian  take  his  stand ;  let  him  gird  up  his 
mind  with  the  truth  as  it  is  in  Jesus,  and  whenever 
the  question  arises.  Is  such  a  doctrine  true,  or  such 
and  such  a  practice  right?  let  him  go  to  the  lively 
oracles  of  God  for  a  decision ;  and  having  received 
the  judgment  of  infinite  wisdom,  let  him  abide  by 


THE   EPHESIANS.  303 

it  at  all  hazards.  Such  a  one  will  not  be  unstable 
in  his  ways,  he  will  not  be  undecided,  hesitating, 
and  liable  to  be  blown  about  by  every  wind  of  doc- 
trine. He  will  not  stop  at  every  step,  to  ask, 
Have  any  of  the  rulers  believed  on  him  ?  How  will 
my  compliance  with  the  laws  of  Christianity  affect 
my  temporal  interests  ?  What  will  the  world  say 
of  me?  Ah,  how  many  almost  Christians  these 
questions  have  staggered,  and  driven  from  the  ranks 
of  those  who  were  fighting  the  good  fight  of  faith ! 
Beware,  Christians,  of  hesitancy  and  indecision. 
Act,  as  seeing  Him  who  is  invisible.  Secure  the 
approbation  of  Jesus  Christ.  Go  forward  in  the 
path  of  duty,  under  the  bracing  and  quickening  in- 
flnence  of  gospel  truth,  and  though  a  host  should 
encamp  against  you,  the  truth  shall  make  you  free. 
"  Having  on  the  breastplate  of  righteousness." 
The  breastplate  was  a  covering  of  some  kind  of 
metal,  to  be  worn  on  the  breast,  as  the  word  im- 
ports. It  was  designed  to  secure  the  vital  parts  of 
the  soldier  from  the  darts  of  the  enemy.  The 
Christian's  breastplate  is  righteousness.  That  is, 
a  conscientious  regard  to  the  law  and  authority  of 
God.  This  consciousness  of  truth  and  duty  raises 
him,  in  a  measure,  above  the  smiles  and  frowns  of 
the  world.  Not  that  he  places  any  dependence  on 
his  own  best  works,  or  most  zealous  endeavours  to 
serve  God;  but,  while  he  looks  to  Jesus,  as  the 
Lord  his  righteousness  and  strength,  he  feels  a 
strong  and  animating  persuasion,  that  no  weapon 
raised  against  him  will  be  allowed  to  prevail;  that 
though  he  may  fall,  he  will  rise  again,  though  he 
may  be  wounded,  the  wound  shall  not  prove  mor- 
tal; his  vitals  are  secure,  under  cover  of  that  per- 
fect righteousness  which  is  unto  and  upon  all  them 
that  believe;  his  life  is  hid  with  Christ  in  God, 
and  his  crown  no  man  taketh  from  him.  Be  care- 
ful, then,  to  put  on  the  breastplate  of  righteousness. 


304  EXPOSITION   OF 

The  breast  is  a  part  that  should  be  well  secured  in 
the  day  of  battle.  Secure  an  interest  in  the  Re- 
deemer's righteousness;  try  to  maintain  a  sense  of 
your  interest  in  it,  and  this  will  render  trials  toler- 
able and  duty  delightful.  "  Herein  exercise  your- 
selves to  have  a  conscience  void  of  offence  towards 
God  and  man." 

"  And  your  feet  shod  with  the  preparation  of  the 
gospel  of  peace."  Soldiers  are  often  called  to  pass 
through  the  woods,  or  along  ways  that  are  beset 
with  briars  and  thorns.  They  were,  therefore,  pro- 
vided anciently  with  a  kind  of  armour  for  the  feet. 
The  Christian  has  sometimes  to  pass  through,  sharp 
and  piercing  trials — or,  deep  and  miry  afflictions. 
And  if  these  lie  in  the  highway  of  duty,  they  are 
not  to  be  evaded  by  seeking  bye-paths.  Turn 
neither  to  the  right  hand  nor  to  the  left,  is  the  com- 
mand of  the  divine  Master.  Of  what  vast  import- 
ance it  is,  then,  to  have  our  feet  shod  with  the  pre- 
paration of  the  gospel  of  peace.  That  is,  to  possess 
those  tempers  and  dispositions  which  will  enable 
us,  without  murmuring  or  fretfulness,  to  suffer  the 
will  of  God.  This  preparation  to  meet  sore  trials, 
and  glorify  God  by  enduring  them,  is  one  of  the 
distinguishing  effects  of  true  religion.  Abraham  had 
something  of  it  when  he  left  his  country,  at  the 
divine  command,  not  knowing  whither  he  went. 
Job  had  it,  when  he  said,  "  Though  he  slay  me,  yet 
will  1  trust  in  him.  Eli  had  it  when  he  exclaimed, 
"  It  is  the  Lord  ;  let  him  do  what  seemeth  good  in 
his  sight.  David  had  it,  when  with  devout  acqui- 
escence in  the  divine  will  he  said,  "  I  was  dumb 
and  opened  not  my  mouth  because  thou  didst  it." 
But  the  gospel  of  peace  imparts  it  to  the  disciples 
of  Christ  in  a  still  higher  degree;  because  here  we 
are  assured  expressly,  that  "  all  things  work  to- 
gether for  good  to  them  that  love  God."  Endea- 
vour then,  Christians,  to  have  "  your  feet  shod  with 


THE  EPHESIANS.  305 

the  preparation  of  the  gospel  of  peace."  This  will 
help  you  to  endure  hardness,  as  good  soldiers  of 
Jesus  Christ.  This  will  enable  you  to  walk  through 
dangerous  places  unhurt.  Affliction  you  cannot 
expect  to  escape.  But  you  know  that  whatever 
befalls  you  is  according  to  the  will  of  your  heavenly 
Father.  Under  this  persuasion,  press  towards  the 
mark  for  the  prize  of  your  high  calling  of  God  in 
Christ  Jesus.  Hold  on  your  way  rejoicing.  Be 
strong  in  the  Lord  and  in  the  power  of  his  might. 

"  Above  all  taking  the  shield  of  faith,  wherewith 
ye  shall  be  able  to  quench  all  the  fiery  darts  of  the 
wicked  one."  The  shield  was  made  of  leather,  or 
hides,  and  covered  with  some  kind  of  metal.  It  was 
fastened  by  thongs  to  the  left  arm ;  but  was  easily 
moved  for  the  defence  of  any  part  of  the  body. 
The  dart  lighting  upon  it,  was  blunted  and  fell  to 
the  ground.  This,  when  darts  were  used  in  war, 
was,  perhaps,  the  most  important  piece  of  defensive 
armour.  Such,  to  the  Christian  soldier,  is  faith  in 
the  divine  testimony.  Many  a  slanderous  and  en- 
venomed dart  is  cast  by  the  wicked  against  the  per- 
son, the  cause,  and  the  disciples  of  Christ.  Fiery 
and  poisonous  are  the  shafts  of  Satan,  the  father  of 
lies,  and  the  prince  of  apostate  spirits.  But  faith, 
the  substance  of  things  hoped  for  and  the  evidence 
of  things  not  seen,  opposes  to  these  arrows  of  in- 
furiate wickedness,  a  buckler,  a  sure  defence,  an 
impenetrable  shield,  that  bids  defiance  to  all  the  fire 
and  venom  of  the  bottomless  pit.  This,  Christian 
soldier,  is  the  shield  of  the  mighty ;  let  it  never  be 
shamefully  cast  away.  It  is  an  essential,  and  pre- 
eminently useful  piece  of  armour.  Keep  it  in  good 
repair,  and  wear  it.  The  warfare  in  which  you  are 
engaged  is  a  fight  of  faith,  a  fight  in  which  you  need 
not  expect  even  a  temporary  armistice.  You  will 
need  your  shield  till  the  last  enemy  is  subdued,  and 
you  are  heard  to  sing  in  triumph,  "  0 !  grave  where  is 
26* 


306  EXPOSITION  OF 

thy  victory,  O  death  where  is  thy  sting !" — "  And 
take  the  helmet  of  salvation  :"  or,  as  the  apostle  ex- 
presses it  in  another  place,  "And  for  an  helmet,  the 
hope  of  salvation."  The  helmet  was  used  as  a  de- 
fence for  the  head,  the  seat  of  thought,  of  life,  and 
probably  the  residence  of  the  soul.  To  the  Chris- 
tian, the  hope  of  salvation  is  more  than  a  helmet  to 
the  soldier's  head  in  the  day  of  battle.  The  helmet 
might  be  lost,  and  the  man  still  outlive  the  conflict; 
but  if  hope  of  salvation  be  gone,  the  soul  falls  a 
victim  to  despair,  and  gives  up  all  for  lost.  The 
object  of  the  contest  is  yielded;  and  instead  of  lay- 
ing hold  on  eternal  life,  the  desponding  sinner,  not 
unfrequently,  dies  by  his  own  hand.  Put  on  then, 
for  an  helmet,  the  hope  of  salvation  !  and  pray  God 
that  it  may  be  a  good  hope,  through  grace  ! 

"  And  the  sword  of  the  Spirit,  which  is  the  word 
of  God."  This  is  the  only  weapon  of  the  offen- 
sive kind  that  belongs  to  the  armour  of  God.  The 
use  of  the  sword  is  well  understood.  The  word  of 
God  in  a  moral  sense,  bears  a  striking  analogy  to 
it.  "  It  is  quick  and  powerful,"  says  Paul,  "  a  dis- 
cerner  of  the  thoughts  and  intents  of  the  heart."  It 
is  in  the  skilful  and  discreet  use  of  this  weapon  that 
the  soldier  of  the  cross  is  to  cut  his  way  through 
the  wily  stratagems  of  Satan,  and  the  formidable 
sophisms  of  wicked  men.  The  Saviour  has  left  us 
an  admirable  example  of  the  judicious  use  of  this 
piece  of  armour,  in  his  memorable  conflict  with  the 
grand  adversary  in  the  wilderness  of  Jordan.  And 
a  very  elaborate  dispute  respecting  the  divinity  of 
Christ,  was  once  arrested  by  a  pertinent  and  season- 
able citation  of  the  first  verse  of  the  gospel  accord- 
ing to  John  :  "  In  the  beginning  was  the  word,  and 
the  word  was  with  God,  and  the  word  v/as  God." 
Be  prepared  then,  Christian,  by  an  intimate  acquaint- 
ance with  the  sacred  oracles,  to  give  a  reason  of  the 
hope  that  is  in  you,  with  meekness  and  fear. — "  The 


THE  EPHESIANS.  307 

heavens  shall  wax  old,  as  doth  a  garment ;  but  the 
word  of  the  Lord  endureth  for  ever." 

III.  The  object  of  this  contest.  What  is  it  ? 
The  greatest,  the  noblest,  and  the  most  lasting  that 
can  be  named — Eternal  Life  !  Words  cannot  ex- 
press, nor  can  the  mind  of  man  conceive  an  adequate 
idea  of  its  magnitude.  What  the  world  calls  great, 
and  good,  and  honourable,  will  not  bear  a  compari- 
son with  it.  It  is  a  complete  and  everlasting  deli- 
verance from  all  that  it  is  evil ;  and  a  participation 
of  all  that  is  truly  good,  and  purely  delightful.  The 
inspired  writers  seem  at  a  loss  for  emblems  to  set 
forth  its  matchless  glory  and  transcendent  value. 
Hence  that  variety  of  lights  in  which  it  is  presented 
to  us  in  the  sacred  volume.  It  is  a  rest,  a  triumph, 
an  unfading  crown,  an  incorruptible  inheritance, 
a  kingdom  that  cannot  be  moved,  a  fullness  of 
joy,  rivers  of  pleasure — it  is  heaven — it  is  God  him- 
self, the  source  of  bliss,  the  perfection  of  beauty — 
the  life,  the  portion,  the  only  sufficient  portion  of  the 
intelligent  and  immortal  soul.  What  are  all  the 
treasures  and  honours  of  this  short  life,  compared 
with  the  unfading  glories  of  immortality  ?  The  sal- 
vation of  the  soul  is  an  object  of  such  incomparable 
magnitude,  that  all  things  else  dwindle  into  nothing 
before  it.  To  the  faithful  soldiers  in  the  Christian 
warfare  may  be  applied  those  animating  words  of 
Paul  :  "  All  things  are  yours,  and  ye  are  Christ's, 
and  Christ  is  God's.  Come  what  may,  they  are 
safe  and  happy ;  for  their  life  is  hid  with  Christ  in 
God."  Hear  how  they  sing  in  triumph  over  the  last 
enemy :  "  I  have  fought  the  good  fight ;  I  have 
finished  my  course ;  I  have  kept  the  faith  ;  hence, 
there  is  laid  up  for  me  a  crown  of  righteousness, 
which  the  Lord,  the  righteous  Judge,  shall  give  me 
at  that  day,"  &c. 

Learn  from  our  subject,  professing  Christians,  to 
adhere  closely  to  the  gracious  Captain  of  your  salva- 


308  EXPOSITION  OF 

tion.  You  have  witnessed  a  good  confession :  you 
have  bound  yourselves  by  solemn  sacrament  to 
follow  Christ  Jesus,  the  Lord,  whithersoever  he  may 
lead  you.  You  have  voluntarily  ranged  yourselves 
under  his  standard ;  and  he  has  not  drawn  you  into 
his  service  by  a  display  of  false  colours.  He  has 
forewarned  you  faithfully,  of  the  perils  and  hard- 
ships which  you  must  expect  in  fighting  the  good 
fight  of  faith.  He  has  taught  you,  that  if  you  would 
come  after  him,  you  must  be  temperate  in  all  things, 
deny  yourselves,  and  bear  your  cross.  Be  not  dis- 
couraged then,  if,  at  any  time,  you  find  the  conflict 
to  be  more  severe  than  you  anticipated.  "  In  the 
world  ye  shall  have  tribulation" — and  again,  "  All 
that  will  live  godly,  in  Christ  Jesus,  shall  suffer  per- 
secution." Take  with  you  these  premonitions  and 
you  can  never  charge  your  blessed  Master  with 
having  deceived  you.  I  feel  particularly  solicitous 
for  those  of  you  who  have  recendy  professed  your 
attachment  to  the  Redeemer.  Your  inexperience 
lays  you  open  to  many  dangers  and  discouragements. 
You  are,  as  yet,  but  slightly  acquainted  with  the 
enemies  of  your  salvation.  If  you  are  God's 
children  you  have  yet  to  learn  more  of  the  treachery 
of  your  hearts — more  of  your  weakness — more  of 
the  subtlety  of  Satan,  and  the  seductions  of  the 
world.  But  let  none  of  these  things  discourage 
you.  You  ought,  indeed,  to  be  self-diffident  and 
humble.  But  he  that  is  in  you  is  greater  than  all 
that  can  conspire  against  you.  "  I  can  do  all  things 
through  Christ  who  strengtheneth  me."  "  When  I 
am  weak  then  I  am  strong."  "  I  am  crucified  with 
Christ;  nevertheless  I  live:  yet  not  I,  but  Christ 
liveth  in  me."  These  are  some  of  the  favourite 
maxims  of  Paul,  a  Christian  of  the  first  order. 
Let  them  be  yours,  and  you  have  nothing  to  fear, 
but  everything  to  hope  for.  Keep  near  the  Captain 
of  your  salvation ;  lose  your  own  weakness  in  his 


THE   EPHESIANS.  309 

omnipotence,  and  he  will  assuredly  give  you  a  crown 
of  life.  Read  over,  frequently,  those  many  great 
and  precious  promises  which  he  has  given  you  in 
the  charter  of  your  immortal  hope.  "  To  him  that 
overcometh,  will  I  give  of  the  tree  of  life;  he  that 
overcometh  shall  not  be  hurt  of  the  second  death  ; 
him  that  overcometh  will  I  make  a  pillar  in  the 
temple  of  God  ;  to  him  that  overcometh  will  I 
grant  to  sit  with  me  in  my  throne,  even  as  I  also 
overcame,  and  am  set  down  with  my  father  in  his 
throne."  "  He  that  hath  an  ear,  let  him  hear  what 
the  Spirit  saith  unto  the  churches." 


LECTURE  XXXII. 

THE  DUTY  AND  PRIVILEGE  OF  PRAYER. 

Ephesians,  VI.  18 — 20. — Praying  always  with  all  prayer 
and  supplication  in  the  Spirit,  and  watching  thereunto  with 
all  perseverance  and  supplication  for  all  saints;  and  for 
me,  that  utterance  may  be  given  unto  me,  that  I  may  open 
my  mouth  boldly  to  make  known  the  mystery  of  the  gospel, 
for  which  I  am  an  ambassador  in  bonds ;  that,  therein,  I 
may  speak  boldly,  as  I  ought  to  speak. 

These  words  are  intimately  connected  with  the 
preceding  verses,  to  which  our  attention  was  directed 
in  our  last  lecture.  Having  described  the  enemies 
of  the  Christian  soldier,  and  the  arms  by  which  those 
enemies  are  to  be  resisted,  the  apostle  here  reminds 
us  of  our  dependence  on  God  for  success  in  the 
conflict,  and  of  the  importance  of  prayer,  as  a  suit- 
able expression  of  our  dependence. 

All  objections  to  prayer,  drawn  from  its  supposed 
inefficacy,  bear  equally  against  the  use  of  any  means 
for  the  attainment  of  a  desirable  end.  The  com- 
mand of  God  makes  it  a  duty;  the  devout  heart 
knows  it  is  a  privilege ;  and  its  utility  consists  chiefly 


310  EXPOSITION   OF 

in  its  bringing  to  our  aid  omnipotent  grace  in  time 
of  need.  Let  us  attend  to  what  is  taught  on  the 
subject  in  the  passage  of  Scripture  now  before  us, 
from  which  we  may  gather  the  following  ideas,  viz : 
1.  That  prayer  is  a  duty  of  constant  obligation; 
"  praying  always."  2.  That  it  is  various  as  to  its 
manner,  its  object,  and  the  measure  of  publicity 
with  which  it  is  performed;  "with  all  prayer  and 
supplication."  3.  That  it  is  to  be  offered  in  humble 
reliance  on  the  aid  and  influence  of  the  Holy  Ghost; 
"  in  the  Spirit."  4.  That  it  is  to  be  accompanied 
by  persevering  watchfulness ;  "  watching  thereunto 
with  all  perseverance."  5.  That  we  are  to.  pray 
for  others ;  "  for  all  saints,  and  for  me,"  says  Paul, 
"  that  utterance  may  be  given  unto  me,  that  I  may 
open  my  mouth  boldly  to  make  known  the  mystery 
of  the  gospel." 

1 .  Prayer  is  a  duty  of  constant  obligation.  We  are 
to  engage  in  it  daily,  frequently,  regularly,  in  all  the 
diversified  and  varying  circumstances  of  life.  This  is 
a  point  which,  I  fear,  is  not  duly  regarded  by  some 
who  yet  acknowledge  the  propriety  of  the  service 
on  special  occasions.  We  are  too  prone  to  neglect 
God  in  times  of  prosperity  or  when  business  seems 
to  demand  a  more  than  usual  share  of  our  attention, 
and  to  look  to  him  only  in  seasons  of  distress.  This 
is  a  great  error,  and  manifests  a  very  criminal  degree 
of  ingratitude.  It  would  seem  to  indicate  that  we 
wish  to  live  at  a  distance  from  our  Maker,  except 
when  we  feel  our  need  of  his  saving  help.  The 
spirit  of  genuine  devotion  will  prompt  us  to  set  the 
Lord  always  before  our  eyes,  to  implore  his  grace 
and  protection  continually,  to  thank  him  for  all  his 
benefits,  to  adore  him  in  every  dispensation  of  his 
providence,  and  to  seek  communion  with  him  in  all 
the  ordinances  and  institutions  of  his  appointment. 
Indeed,  occasional  prayer,  like  occasional  attendance 
on  the  preaching  of  the  word,  affords  but  slender 


THE  EPHESIANS.  811 

ground  to  hope  that  we  shall  be  edified,  or  in  any 
respect  materially  benefited  by  it.  Scarce  any  thing 
valuable  is  accomplished  by  a  few  eflTorts  scattered 
and  disjointed  by  frequent  and  long  intermissions. 
The  duties  of  religion  are  of  a  nature  not  to  be 
despatched  speedily,  or  by  a  few  hasty  and  slight 
endeavours.  The  plan  of  redeeming  grace  is  to 
form  its  subjects  to  a  holy  habit,  by  repeated  and  in 
most  instances  long  continued  acts  and  exercises 
of  a  devotional  and  sanctifying  tendency.  "  Pray 
without  ceasing."  "  In  every  thing  let  your  requests 
be  made  known  unto  God."  A  praying  attitude 
of  soul  is  indispensable  to  our  success  in  the  Chris- 
tian warfare. 

2.  Prayer  is  various  as  to  its  manner,  its  objects, 
and  the  degree  of  publicity  with  which  it  is  perform- 
ed— "  with  all  prayer  and  supplication."  By  what 
is  called  ejaculatory  prayer,  the  heart  may  and 
ought  to  be  lifted  up  to  God  every  hour  of  the  day 
and  every  wakeful  hour  of  the  night.  In  this  way 
we  may  enjoy  the  inestimable  privilege  of  commun- 
ing with  our  Heavenly  Father  constantly  and  in 
all  possible  circumstances.  While  pursuing  our 
secular  occupations,  making  journeys,  or  passing 
along  through  the  crowded  scenes  of  business,  we 
may  maintain  profitable  and  delightful  converse  with 
heaven.  This  is  a  sort  of  unceasing  prayer.  Let 
us  avail  ourselves  of  the  advantage  which  it  affords 
for  living  a  godly,  sober  life.  Are  you  suddenly 
assailed  by  provocation  to  anger  or  resentment? 
Before  you  speak  or  act  on  the  occasion,  lift  your 
silent  but  earnest  prayer  to  him,  "  from  whom  com- 
eth  down  every  good  and  perfect  gift,"  for  a  portion 
of  that  wisdom  which  is  profitable  to  direct  you  in 
all  emergencies.  Thus  may  you  be  deterred  from 
taking  a  step  or  uttering  language  which  it  may  be 
difficult  to  recall ;  or  which,  if  not  recalled,  will  in 
the  issue  break  your  own  peace  and  injure  the  cause 


312  EXPOSITION  OF 

of  truth  and  righteousness.  Does  Satan  at  any  time 
inject  into  your  mind  evil  thoughts  ?  Oppose  to  his 
fiery  darts  the  shield  of  faith ;  and  invoke  the  influ- 
ence of  Christ,  who  has  promised  to  provide  for 
your  escape  from  every  temptation,  and  who  per- 
fects strength  in  human  weakness.  Thus,  while 
your  confidence  in  the  Captain  of  your  salvation  is 
confirmed,  the  adversary  will  be  foiled,  and  you 
will  be  enabled  to  go  forward,  conquering  and  to 
conquer  "  spiritual  wickedness  in  high  places." 

The  devotions  of  the  closet  present  us  with 
another  species  of  prayer,  which  seems  to  be  in- 
cluded in  the  phrase  "  all  prayer  and  supplication.'' 
This  is  distinctly  marked  and  strongly  urged  by  our 
Saviour;  nor  can  we  neglect  it  without  slighting 
his  authority  and  forsaking  our  own  mercies.  "En- 
ter into  thy  closet,  and  shut  the  door:  pray  to  thy 
Father  who  seeth  in  secret."  Yes,  blessed  Master! 
it  is  fit  and  proper,  it  is  good  and  honourable  so  to 
do.  To  the  heaven-aspiring  soul  it  is  a  welcome 
retreat  from  a  noisy  and  distracting  world.  How- 
ever small  its  dimensions  or  plain  its  furniture,  it  is 
preferable  to  the  splendid  drawing-room.  It  is  the 
ante-chamber  of  heaven,  where  the  Christian  soldier 
receives  his  best  lessons  on  the  right  use  of  his 
spiritual  panoply.  Here  we  can  examine  ourselves, 
reflect  on  our  past  conduct,  and  contemplate  our 
future  prospects  under  the  immediate  eye  of  the 
Searcher  of  hearts.  Here  we  can  hear  from  God 
our  Saviour  through  the  medium  of  his  written 
word,  and  tell  him  all  our  secret  sorrows.  Here 
we  can  thank  him  for  our  personal  blessings, 
acknowledge  our  personal  sins,  and  bespeak  his 
grace  and  guidance  in  the  active  and  public  duties 
of  our  station. 

Family  worship  includes  another  kind  of  prayer 
which  is  of  vast  consequence.  We  have  family 
wants,  and  receive  at  the  hand  of  our  God,  family 


THE   EPHESIANS.  313 

blessings.  These  wants  should  be  expressed,  and 
these  blessings  acknowledged,  around  the  domestic 
altar,  Abraham,  Job,  and  Joshua,  are  eminent 
instances  of  strict  attention  to  this  duty.  The 
morning  and  evening  sacrifices,  under  the  levitical 
law,  showed  its  importance.  It  is  implied  in  the 
whole  tenor  and  drift  of  the  New  Testament;  and 
it  has  been  practised  by  the  most  pious  and  exem- 
plary Christians,  from  the  age  of  the  apostles  till  the 
present  time.  Every  revival  of  religion  leaves 
among  its  wholesome  fruits,  less  or  more  praying 
families.  And,  in  my  opinion,  no  Christian  family 
can  neglect  it  without  incurring  guilt,  and  sustain- 
ing serious  loss  as  to  their  religious  improvement 
and  domestic  comfort.  Let  parents  consider  well 
their  obligation  to  this  duty.  It  is  practicable  ;  it  is 
greatly  useful;  and  no  excuse  for  neglecting  it  will 
be  sustained  as  valid  in  the  hour  of  death,  or  at 
the  judgment-seat  of  Christ. 

The  prayers  which  form  a  part  of  public  wor- 
ship, are  also  of  great  importance  to  the  general 
interests  of  religion.  These  should  be  varied,  from 
time  to  time,  so  as  to  suit  the  existing  circumstan- 
ces of  the  congregation  in  which  they  are  offered. 
They  should  be  of  moderate  length,  in  plain,  grave, 
and  solemn  language,  easily  intelligible,  and  adapted 
to  impress  the  hearts  and  interest  the  affections  of 
the  worshippers  ;  and  every  person  who  professes 
to  join  in  this  solemn  service,  should  be  careful  to 
maintain  such  an  outward  deportment,  and  such  an 
inward  seriousness,  as  may  correspond  with  a  direct 
act  of  homage  and  adoration  to  the  glorious  and 
holy  Father  of  spirits. 

3.  Our  prayers  should  be  offered  in  humble  re- 
liance on  the  aid  and  influence  of  the  Holy  Ghost, 
*'  in  the  Spirit."  We  are  to  acknowledge  and  feel 
our  dependence  on  God  for  all  right  views  and  good 
desires,  God  is  a  spirit,  and  claims  to  be  wor- 
27 


314  EXPOSITION   OF 

shipped  in  spirit  and  in  truth.  Spirituality  is 
essential  to  the  acceptable  worship  of  Him,  who 
looks  through  all  outward  appearances  directly 
upon  the  heart.  "  But  that  which  is  born  of  the 
flesh,  is  flesh."  Hence  the  necessity  of  the  Spirit's 
renewing  and  purifying  influence,  which  is  pro- 
vided for  in  the  covenant  of  redemption.  "  The 
Spirit,  also,  helpeth  our  infirmities ;  for  we  know 
not  what  we  should  pray  for  as  we  ought;  but  the 
Spirit  itself  maketh  intercession  for  us,  with  groan- 
ings  which  cannot  be  uttered."     Rom.  viii.  26. 

It  is  the  Spirit  that  gives  us  a  strong  sense  of  our 
wants,  that  raises  our  desires  to  heaven,  and  enables 
us  to  approach  the  throne  of  mercy,  expecting  with 
filial  confidence  an  answer  of  grace  and  peace. 
Christ  is  the  way  to  the  Father ;  and  the  Holy 
Ghost  is  our  only  unerring  guide  into  the  presence 
chamber  of  the  Great  King.  If  any  of  you  feel 
your  want  of  his  divine  agency,  lay  hold  of  that 
most  gracious  promise,  and  unequivocal  assurance 
of  the  blessed  Redeemer — "If  ye,  being  evil,  know 
how  to  give  good  gifts  unto  your  children,  how 
much  more  will  your  Heavenly  Father  give  the 
Holy  Spirit  to  them  that  ask  him?"     Luke  xi.  13. 

Great  Comforter ! 

**  Assure  my  conscience  of  her  part 
In  the  Redeemer's  blood; 
And  bear  thy  witness  with  my  heart, 
That  I  am  born  of  God  ! 

Thou  art  the  earnest  of  his  love  5 

The  pledge  of  joys  to  come  ; 
And  thy  soft  wings,  celestial  dove, 

Shall  safe  convey  me  home." 

4.  Prayer  is  to  be  accompanied  by  persevering 
watchfulness;  "Watching  thereunto  with  all  per- 
severance." We  are  too  apt  to  ofl*er  our  prayers 
in  a  cold,  formal  manner;  with  little  or  no  expecta- 
tion of  their  being  answered.     And  this  is,  probably^ 


THE   EPHESIANS.  >315 

one  reason,  why  we  receive  so  little  benefit  from 
our  frequent  supplications.  When  we  present  a 
petition  to  an  earthly  court,  or  legislature,  we  gene- 
rally connect  with  it  such  accompaniments  as  we 
deem  most  favourable  to  the  attainment  of  our 
object;  we  wait  upon  it  with  watching  and  solici- 
tude to  see  the  result.  This  is  natural,  and  evinces 
that  we  are  in  earnest  in  our  application.  Let  us 
observe  a  similar  conduct  in  regard  to  the  prayers 
and  supplications  which  we  prefer  to  the  throne 
of  grace.  When  the  Jews  were  rebuilding  Jerusa- 
lem, their  enemies  conspired  to  hinder  the  work; 
"  Nevertheless"  says  Nehemiah,  '*  we  made  our 
prayer  to  our  God,  and  set  a  watch  against  them 
day  and  night."  Neh.  iv.  9.  There  is  a  beautiful 
harmony  in  the  methods  of  redeeming  love.  De- 
pendence and  activity,  prayer  and  watching,  faith 
and  good  works,  justification  and  holiness,  go  hand 
in  hand  in  our  restoration  to  God  and  happiness. 
Sinners  feel  their  disease;  and  then  apply  to  the 
good  physician.  Believers  feel  their  weakness ; 
and,  from  a  deep  sense  of  their  insufliiciency,  they 
apply  to  the  fulness  that  is  in  Christ,  and  confi- 
dently expect  grace  and  strength  commensurate  to 
their  duties  and  trials.  If  we  ask  God  to  deliver 
us  from  the  power  of  some  besetting  sin,  we  must 
watch  for  an  answer  to  our  prayer,  by  keeping,  as 
much  as  possible,  out  of  the  way  of  temptation.  If 
we  desire  him  to  show  us  his  glory,  in  the  face  of 
Jesus  Christ,  we  must  study  the  Scriptures,  and  try 
to  understand  the  necessity  and  advantages  of  the 
mediatorial  ot!ice  of  the  Redeemer.  If  we  desire 
that  he  would  make  the  gospel  prove  the  savour 
of  life  unto  life  to  our  souls,  we  must  attend  on  its 
ministry  with  reverence  and  docility,  regarding  it 
not  as  the  word  of  man,  but,  (as  it  is  in  truth)  the 
word  of  God.  In  short,  whatever  be  our  request, 
provided  it  be  warranted  by  the  sacred  oracles,  we 


316  EXPOSITION   OF 

are  to  wait  and  watch  to  see  how  it  may  be  dis- 
posed of.  This  is  important,  not  only  as  an  evi- 
dence  of  our  sincerity,  but  because  prayer  is  often 
answered  in  a  way  different  from  what  we  expect. 
God  frequently  denies  our  particular  request,  and 
gives  us  something  that  is  better  for  us.  Paul 
besought  the  Lord  thrice  for  the  removal  of  a  cer- 
tain affliction,  which  he  calls  a  thorn  in  his  flesh, 
and  received  for  answer,  "  My  grace  is  sufficient  for 
thee." 

5.  We  must  pray  for  others;  particularly  "for 
all  saints;  and  for  me,"  says  Paul,  "that  utterance 
may  be  given  unto  me,  that  I  may  open  my  mouth 
boldly,  to  make  known  the  mystery  of  the  gospel, 
for  which  I  am  an  ambassador  in  bonds."  In 
other  passages  of  Scripture  we  are  instructed  to 
offer  prayers,  intercessions,  and  thanksgivings  for 
all  men.  But,  in  this  connexion,  it  was  natural 
and  proper  that  our  regards  should  be  particularly 
directed  to  "all  saints,"  as  they  are  our  fellow-sol- 
diers in  the  good  fight  of  faith.  By  saints  are 
meant,  not  the  tenants  of  a  monastery,  (for  the 
monastic  order  was  not  in  existence  in  the  aposto- 
lic age),  but  the  sincere  disciples  and  followers  of 
Christ.  For  these,  and  for  all  of  them,  wherever 
they  dwell,  and  however  they  maybe  distinguished 
from  us  in  matters  of  non-essential  import,  we  are 
to  offer  our  fervent  intercessions.  This  is  one  of 
the  laws  of  the  Redeemer's  family:  and  it  is  one 
with  which  every  faithful  member  of  his  house  will 
very  cheerfully  comply.  It  is  the  family  badge. 
"  By  this  shall  all  men  know  that  ye  are  my  dis- 
ciples, if  ye  love  one  another."  "  Bear  ye  one 
another's  burdens  ;  and  so  fulfil  the  law  of  Christ." 
"  Look  not  every  man  on  his  own  things  ;  but  every 
one  on  the  things  of  others."  "Be  perfectly 
joined  together,  in  the  same  mind,  and  in  the  same 
judgment."      This  fellow-feeling,  and   consequent 


THE  EPHESIANS.  817 

interceding  for  all  saints,  does  not  imply  an  appro- 
bation of  the  doctrinal  views  and  ecclesiastical 
usages  of  all  denominations  of  Christians.  Nor 
does  it  preclude  a  firm  and  decided  preference  for 
our  own  immediate  connection.  Truth  and  pri- 
mitive simplicity  are  to  be  preferred  and  defended, 
by  example,  by  temperate  argument,  and  by  every 
other  lawful  means  within  our  power.  The  law  of 
love,  however,  does  prohibit  persecution,  misrepre- 
sentation, bitter  controversy,  and  every  thing  that 
tends  to  alienate  the  affections  of  Christians,  or  to 
disjoin  their  efforts  to  advance  the  kingdom  of  their 
common  Saviour. 

When  offering  our  prayers  and  praises  to  our 
God,  let  us,  agreeably  to  the  apostle's  advice,  think 
of  the  saints,  and  give  them  an  interest  in  our 
humble  intercessions.  They  are  not  only  a  feeble 
flock  in  comparison  with  the  mass  of  mankind,  but 
they  are  scattered  over  a  vast  portion  of  the  inha- 
bited globe.  They  are  not  all  so  free,  so  happy, 
and  otherwise  so  advantageously  situated,  as  the 
Christians  of  this  favoured  country.  Many  of  them 
are  under  the  rod  of  oppression,  cramped  in  their 
outward  privileges,  and,  by  establishments,  and 
state  alliances,  are  denied  the  free  exercise  of  their 
rights  of  conscience.  Sone  of  them  are  in  pagan 
lands  teaching  the  poor  heathen,  and  endeavouring 
to  turn  them  from  darkness  to  light,  and  from  the 
power  of  Satan  unto  the  liberty  of  the  redeemed. 
In  such  circumstances,  they  need  our  sympathy; 
they  earnestly  solicit  our  prayers ;  and,  if  we  were 
to  change  situations  with  them,  for  a  little  season, 
we  could  never  afterwards  forget  ihem,  in  our 
addresses  to  the  throne  of  grace.  While  we  read 
of  the  hardships,  the  privations,  and  discourage- 
ments of  the  little  groups  of  saints  in  Asia,  Africa, 
and  among  the  savages  of  our  own  continent,  who 
are  preparing  the  way  for  the  spread  of  the  gospel 
27* 


818  EXPOSITION  OF 

in  those  dark  and  desolate  regions,  let  us  not  for- 
get to  entreat  the  Great  Father  in  heaven,  that  he 
would  multiply  unto  them  grace,  mercy,  and  peace; 
that  he  would  strengthen  them  with  might  in  the 
inner  man ;  that  he  would  give  success  to  their 
labours  of  love;  that  he  would  shield  them  in  times 
of  peril,  and,  at  last,  lighten  their  dying  pains,  by 
the  assured  hope  of  an  abundant  entrance  into  the 
everlasting  kingdom  of  our  Lord  and  Saviour  Jesus 
Christ. 

That  class  of  the  saints  whose  office  it  is  to 
preach  the  gospel  and  dispense  its  sacraments, 
seem  to  have  a  special  claim  to  a  share  in  our  inter- 
cessions. "And  for  me,"  says  our  aposde,  "that 
utterance  may  be  given  unto  me,  that  I  may  open 
my  mouth  boldly,  to  make  known  the  mystery  of 
the  gospel."  Who  sends  this  humble  request  to 
the  praying  people  of  Ephesus?  Paul,  an  ambas- 
sador of  Christ,  whose  call  to  the  work  of  the 
ministry  was  indubitable;  who  knew  his  Redeemer, 
and  was  persuaded  that  a  crown  of  righteousness 
awaited  him  in  heaven.  Yet  he  asks  the  prayers 
of  his  Christian  friends.  But  for  what  purpose 
does  he  solicit  their  intercessions  ?  Not  for  his 
own  personal  convenience;  though  he  was  in  deep 
affliction — a  prisoner  in  bonds.  He  was  now  at 
Rome,  chained  to  a  common  soldier,  who  was 
charged  with  his  safe-keeping,  for  trial  at  the  bar 
of  Caesar.  But  these  things  dismayed  him  not. 
He  lived  for  Christ ;  and  his  great  wish  was,  that 
he  might  be  enabled,  in  answer  to  the  supplications 
of  his  Ephesian  friends,  to  preach  the  unsearchable 
riches  of  his  beloved  Master  with  courage,  and  in 
demonstration  of  the  Spirit.  May  not  Christian 
ministers,  then,  without  egotism  or  affectation,  ask 
the  prayers  of  the  pious  for  the  like  end?  Most 
assuredly.  And,  Christians,  you  are  wanting  in 
your  regard  for  the  Church  of  God,  if  you  do  not 


THE  EPHESIANS.  319 

pray  for  those  who  minister  in  holy  things ;  whe- 
ther they  be  settled  pastors  or  missionaries.  They 
are  earthen  vessels,  entrusted  with  an  inestimable 
treasure.  Their  sufficiency  is  of  God ;  and  he 
makes  them  wise  to  win  souls,  usually,  in  answer 
to  the  prayers  of  his  people.  In  the  grand  contest 
between  redeeming  grace  and  the  powers  of  dark- 
ness, ministers  of  the  gospel  are  placed  in  the  fore- 
front of  the  battle,  and,  if  they  are  faithful  to  their 
awful  trust,  their  labours  and  perils,  their  trials  and 
solicitudes  are  of  no  ordinary  kind.  Their  respon- 
sibility is  inexpressibly  great.  Compassed  with 
infirmity,  and  exposed  to  peculiar  temptations,  they 
are  liable  to  fall  as  other  men  ;  and  whenever  one  of 
them  does  fall,  it  is,  "  as  when  a  standard  bearer 
fainteth."  Cease  not,  then,  Christians,  to  com- 
mend them  to  the  grace  and  care  of  the  chief  Shep- 
herd. The  success  of  the  gospel  ministry  is  inti- 
mately connected  with  the  glory  of  Christ:  and  you 
know  where  it  is  written — "  The  effectual,  fervent 
prayer  of  the  righteous  availeth  much." 


LECTURE  XXXIII. 

CHRISTIAN  SYMPATHY,  AND  ITS  SOURCE. 

Ephesians,  VI.  21 — 24. — But  that  ye,  also,  may  know  my 
aiFairs,  and  how  I  do,  Tychicus,  a  beloved  brother  and 
faithful  minister  in  the  Lord,  shall  make  known  to  you  all 
things  ;  whom  I  have  sent  unto  you,  for  the  same  purpose, 
that  ye  might  know  our  affairs,  and  that  he  might  comfort 
your  hearts.  Peace  be  to  the  brethren,  and  love  with  faith 
from  God  the  Father,  and  the  Lord  Jesus  Christ:  Grace 
be  with  all  them  that  love  our  Lord  Jesus  Christ  in  sin- 
cerity :  Amen  ! 

The  true  disciples  of  Christ  are  linked  together  by 
very  strong  and  endearing  ties.  Their  experience, 
their  desires,  and  their  aims,  are  substantially  the 


320  EXPOSITION  OF 

same.  They  serve  one  Master;  have  one  hope  of 
their  calling;  are  influenced  by  one  Spirit;  and  are 
going  to  one  common  heaven.  Their  circumstan- 
ces in  spiritual  matters  are  similar;  they  are  pre- 
pared for  glory,  ordinarily,  by  hke  means.  Their 
enemies  are  the  same;  they  are  to  use  the  same 
armour  in  maintaining  the  mighty  conflict  with  the 
powers  of  darkness;  and  they  all  obtain  the  victory 
through  grace.  It  is  quite  natural,  therefore,  that 
they  should  love  one  another,  and  take  a  deep 
interest  in  each  other's  welfare. 

Primitive  Christianity  certainly  operated  in  this 
way :  and  we  have  a  striking  instance  of  it  in  our 
text.  Here  is  Paul,  the  apostle,  despatching  a 
messenger  from  Rome  to  Ephesus,  (a  distance  of 
more  than  a  thousand  miles),  to  acquaint  the  believ- 
ers of  the  latter  place  with  his  religious  affairs ;  to 
tell  them  how  the  good  cause  prospered  under  his 
ministry,  even  while  he  was  in  bonds;  that,  by  the 
gladdening  influence  of  this  good  news  from  afar, 
their  hearts  might  be  comforted;  and,  that  they 
might  be  encouraged  to  go  forward  in  the  race  set 
before  them,  holding  fast  their  profession  and  rejoic- 
ing in  God,  their  Saviour.  The  person  who  was 
employed  on  this  occasion  as  a  herald  of  glad  tid- 
ings, and  probably  as  the  bearer  of  a  copy  of  this 
Epistle,  to  the  Ephesian  Christians,  is  mentioned  in 
several  other  passages  of  Scripture: — Acts,  xx.  4; 
Coloss.  iv.  7;  Tit.  iii.  12;  2  Tim.  iv.  12.  He  is 
supposed  to  have  been  an  evangelist;  i.  e.,  a  minis- 
ter of  the  gospel  without  any  particular  charge, 
whose  labours  were  of  the  missionary  kind,  per- 
formed chiefly  under  the  direction  of  the  apostles. 
Tychicus  was  an  intimate  friend  and  companion  of 
Paul.  The  terms  in  which  he  is  mentioned,  are  at 
once  affectionate  and  highly  commendatory:  "a 
beloved  brother,  and  faithful  minister  in  the  Lord." 
The  pious  conversation,  and  faithful  preaching  of 


THE   EPHESIANS.  321 

such  a  man,  together  with  the  interesting  account 
which  he  would  give  of  the  success  of  the  gospel 
at  Rome,  must  have  been  eminently  calculated  to 
confirm  the  faith,  and  warm  the  hearts  of  the  bre- 
thren in  and  about  Ephesus. 

This  portion  of  sacred  writ,  suggests  the  import- 
ance of  a  free  communication  and  friendly  corres- 
pondence among  Christians.  Not  only  should 
those  who  ordinarily  worship  in  the  same  house, 
and  sit  at  the  same  communion  table,  know  each 
other,  and  endeavour  to  be  useful  to  one  another  by 
mutual  prayers,  counsels,  sympathies,  and  other 
offices  of  kindness;  but  diff'erent  denominations  that 
are  agreed  in  the  fundamentals  of  religion,  should 
be  connected  through  their  church  judicatories,  and 
by  a  regular  interchange  of  delegates.  Such  a 
medium  of  intercourse  operates  as  a  check  upon 
bigotry,  favours  united  eff*orts  for  the  propagation  of 
the  gospel,  and  gradually  prepares  the  way  for  the 
ushering  in  of  the  millennial  light  of  the  latter  days, 
when  the  watchmen  shall  see  eye  to  eye,  and  when 
Christians  shall  exhibit  to  angels  the  delightful 
spectacle  of  brethren  dwelling  together  in  unity. 
The  Church  of  God  is  really  one ;  and  though  its 
members  are  distributed  into  various  families,  and 
spread  over  the  world,  yet  they  do,  and  ought  to 
harmonize  in  their  prayers  and  exertions  for  the 
coming  and  glory  of  the  Redeemer's  kingdom. 
But  this  kingdom  does  not  advance  with  equal 
rapidity  and  power  in  all  its  provinces  at  the  same 
time.  Some  portions  of  Zion  are  refreshed  with 
heavenly  influence,  while  others  are  barren  and 
parched.  Even  in  the  same  religious  connexion, 
there  is  often  a  great  diversity  in  this  respect. 
Some  congregations  are  blessed  with  precious  revi- 
vals of  religion,  while  in  others,  the  things  that 
remain  seem  ready  to  die.  This  has  been  remark- 
ably the  case  in  the  Presbyterian  Church  in  the 


322  EXPOSITION   OF 

United  States,  ever  since  its  foundation.  We  have 
heard  of  from  fifty  to  a  hundred  persons  being  added 
to  the  communion  of  small  churches,  at  one  sacra- 
mental season,  in  a  number  of  instances.  Might  it 
not  be  greatly  useful  for  churches  which  are  in  a 
languid  and  almost  lifeless  state,  to  send  messengers 
to  some  of  those  favoured  places,  where  the  con- 
quests of  redeeming  grace  are  so  rapid  and  numer- 
ous, to  mark  the  means  that  may  have  been  most 
signally  owned  of  God  in  the  conversion  of  sinners  ? 
Would  not  the  reports  of  these  messengers,  on  their 
return,  be  likely  to  rouse  the  careless,  and  animate 
the  feeble  and  desponding  to  greater  diligence  in 
the  duties  of  their  high  calling?  And,  had  we  a 
competentnumber  of  evangelists,  "beloved  brethren 
and  faithful  ministers  in  the  Lord,"  men  of  hallowed 
lips  and  enlightened  zeal,  who  should  visit  the 
churches,  preach  the  gospel,  and  tell  the  people  and 
their  stated  pastors  of  God's  marvellous  acts  for  the 
salvation  of  souls,  I  cannot  but  think  that  the  effect 
would  be  great  and  salutary  to  the  best  interests  of 
vital  godliness.  Even  a  correspondence  by  letters, 
written  with  care,  and  read  publicly,  has  often  been 
the  means  of  reviving  the  latent  principles  of  piety 
in  the  hearts  of  believers,  and  of  awakening  the 
consciences  of  the  impenitent.  Most  people  are 
fond  of  hearing  and  communicating  news;  and, 
under  certain  restrictions,  it  is  useful  so  to  do.  But 
no  news  is  so  deeply  interesting  and  important,  as 
that  which  relates  to  the  influence  of  the  gospel  in 
turning  men  from  darkness  to  light,  and  from  the 
power  of  Satan  unto  God. 

If  the  hearts  of  believers  at  Ephesus  were  com- 
forted by  a  knowledge  of  the  affairs  of  the  church 
at  Rome,  why  should  not  we  rejoice,  and  be  en- 
couraged to  go  on  in  the  good  ways  of  the  Lord, 
when  we  hear  of  his  wonderful  works  of  mercy  in 
a  neighbouring  State,  or  in  any  part  of  our  misera- 


THE   EPHESIANS.  323 

ble  world?  Why  should  not  the  neglectors  of  God 
and  his  Christ  in  Philadelphia,  be  stirred  up  to 
seek  an  interest  in  the  great  salvation,  when  they 
hear  of  hundreds  of  their  fellow  sinners  in  other 
places  embracing  the  Saviour,  and  condemning  their 
former  negligence  with  shame  and  self-abasement  ? 
Ah  !  if  any  of  you  who  are  now  far  from  God, 
should  ever  be  brought  nigh  by  the  blood  of  sprink- 
ling, you  will  be  humbled  to  the  dust,  that  you 
have  so  long  closed  your  hearts  against  him  who 
came  to  save  you  from  the  horrors  of  the  second 
death  at  the  expense  of  his  most  precious  blood. 
Why  should  you  be  indifferent  on  a  subject  so 
momentous  as  that  of  eternal  redemption?  It  is 
inexpressibly  interesting  and  delightful  to  those  who 
discern  the  excellent  glory  of  Jesus,  and  who  feel 
their  need  of  his  saving  help.  Yes,  and  it  will 
rouse  your  fears,  at  least  when  you  come  to  die. 
O,  that  you  were  wise;  that  you  would  consider 
this  in  time,  that  it  may  be  well  with  you  when 
time  shall  be  no  more!  Christ  is  as  able  and  as 
willing  to  save  you  on  the  terms  proposed  in  the 
gospel,  as  he  is  to  save  any  other  sinner  on  earth. 
The  proffered  terms  are  the  same  to  all;  and  re- 
member, they  are  such  as  shall  leave  you  without 
excuse  in  the  day  of  judgment.  "  Repent  and  be- 
lieve the  gospel;"  "Him  that  cometh  unto  me,  I 
will  in  no  wise  cast  out;"  "Come  unto  me  all  ye 
that  labour  and  are  heavy  laden,  and  I  will  give  you 
rest;"  and,  "Whosoever  will,  let  him  take  of  the 
water  of  life  freely;"  "  Who  hath  ears  to  hear,  let 
him  hear;  and  the  Lord  give  us  understanding  in 
all  things !" 

We  are  now  arrived  at  Paul's  benediction  upon 
his  beloved  Christian  friends  in  the  Ephesian 
church.  It  consists  of  two  clauses  of  very  weighty 
import;  each  of  which  deserves  our  serious  notice. 
The  first  is  in  these   words :    "  Peace  be  to  the 


324  EXPOSITION   OF 

brethren,  and  love,  with  faith,  from  God  the  Father 
and  the  Lord  Jesus  Christ."  By  "  the  brethren," 
he  evidently  intends  the  professed  disciples  and  fol- 
lowers of  Christ.  The  primitive  Christians  were 
in  the  habit  of  addressing  one  another  by  this  affec- 
tionate appellation,  not  out  of  contempt  for  the 
common  ties  of  humanity  which  bind  man  to  man, 
and  oblige  us  all  to  acts  of  reciprocal  kindness,  but 
for  sake  of  establishing  a  useful  distinction,  and  in 
compliance  with  a  piece  of  advice  given  by  our  Sa- 
viour, and  recorded  by  the  evangelist  Matthew, 
xxiii.  8:  "Be  not  ye  called  Rabbi;  for  one  is  your 
master,  even  Christ;  and  all  ye  are  brethren." 
Nor  should  this  injunction  be  ever  forgotten  among 
Christians.  It  is  placed  in  the  New  Testament  as 
a  maxim  of  permanent  utility,  and,  in  its  genuine 
spirit  and  intendment,  of  indubitable  obligation. 
Church  dignitaries  are  not  of  divine  right;  and 
whether  they  have  ever  been  of  any  real  service  to 
the  cause  of  Christ,  is  at  least  questionable.  Min- 
isters of  the  word  are  in  our  apprehension,  equal  by 
office,  whatever  distinctions  may  appear  among 
them  as  the  result  of  a  diversity  of  gifts  and  graces. 
And  among  private  Christians,  there  is  in  religious 
matters  a  fraternal  equality,  and  a  ready  disposi- 
tion to  "  esteem  others  better  than  themselves." 
"  Who  makelh  thee  to  differ?  and  what  hast  thou, 
that  thou  hast  not  received?"  "By  the  grace  of 
God,  I  am  what  I  am."  Let  us  not  be  backward 
to  own,  as  a  brother  in  Christ,  any  one  who  seems 
to  have  imbibed  the  spirit,  and  who  bears  even  in  a 
faint  degree  the  image  of  our  common  Master. 
Paul  the  apostle,  educated  at  the  feet  of  Gamaliel, 
endued  with  miraculous  powers,  favoured  with  a 
vision  of  the  third  heavens,  honoured  above  his 
fellows  by  ministerial  success,  addresses  the  disci- 
ples at  Ephesus  as  "brethren;"  and  that  which 
Paul  did,  need  not  be  considered  as  an  act  of  great 


THE   EPHESIANS.  325 

condescension  in  the  greatest  man  that  may  have 
appeared  since  his  day. 

But  what  did  our  apostle  wish  in  behalf  of  his 
brethren  ?  Peace,  love,  and  faith.  Three  compre- 
hensive and  essential  graces  of  the  Christian  cha- 
racter.  Peace  of  mind  and  reconciliation  with 
heaven,  through  the  propitiatory  sacrifice  and  per- 
fect righteousness  of  the  Redeemer:  "  Being  justi- 
fied by  faith,  we  have  peace  with  God,  through 
our  Lord  Jesus  Christ."  Love,  the  fulfilling  of 
the  law,  the  end  of  the  commandment,  the  princi- 
ple of  evangelical  obedience,  the  mysterious  and 
ever-during  cement  that  unites  by  indissoluble 
bonds  the  holy  kingdom  of  Jehovah.  Faith,  that 
credits  the  divine  testimony,  and  appropriates  to  its 
possessor  the  benefits  of  redemption;  that  works 
by  love,  purifies  the  heart,  and  overcomes  the 
world ;  "  the  brightest  evidence  of  things  beyond 
our  sight,  breaks  through  the  clouds  of  flesh  and 
sense,  and  dwells  in  heavenly  light."  These  three 
cardinal  principles  of  pure  religion,  always  exist 
and  act  in  unison,  forming  a  threefold  ligament 
which  attaches  the  Christian's  best  interests  to  the 
glorious  throne  of  the  immutable  Godhead. 

And  whence  come  these  saving  virtues  ?  They 
are  not  of  human  origin.  "  That  which  is  born  of 
the  flesh,  is  flesh ;"  and  no  cause  can  produce 
eff'ects  contrary  or  superior  to  its  own  nature. 
"Doth  a  fountain  send  forth  at  the  same  place 
sweet  water  and  bitter?  Can  the  fig-tree,  my  bre- 
thren, bear  olive-berries?  either  a  vine  figs  ?  So  can 
no  fountain  both  yield  salt  water  and  fresh." 
James  iii.  11,  12.  "Do  not  err,  my  beloved 
brethren,  every  good  gift  and  every  perfect  gift  is 
from  above."  James  i.  16,  17.  Accordingly, 
Paul  implores  peace,  love,  and  faith  for  his  bre- 
thren of  Ephesus:  "From  God  the  Father,  and  the 
Lord  Jesus  Christ."  Let  it  be  carefully  noted,  that 
28 


326  EXPOSITION  OP 

the  Lord  Jesus  Christ  is  here,  as  in  numerous  other 
passages  of  sacred  writ,  joined  with  God  the  Fa- 
ther, as  the  adorable  source  to  which  we  are  to 
look,  by  prayer  and  supplication,  for  the  bless- 
ings of  salvation.  Now,  what  does  this  prove  ? 
To  my  appehension  it  demonstrates,  beyond  all 
rational  doubt,  that  in  the  judgment  of  Paul  and  the 
other  inspired  writers,  the  Lord  Jesus  Christ  is  truly 
and  properly  a  divine  person.  No  apostle,  no  pro- 
phet, no  angel,  no  mere  creature,  though  he  should 
be  first  in  the  scale  of  derived  intelligence  and 
highest  in  favour  with  God,  may  be  thus  associated 
with  the  Great  Supreme  as  entitled  to  our  religious 
homage  and  trust.  But  Jesus  Christ  is  thus  repre- 
sented in  Scripture ;  we  are  required  to  honour  him 
even  as  we  honour  the  Father.  If,  therefore,  the 
Bible  be  a  safe  rule  of  faith  and  practice,  Jesus 
Christ  is  one  with  the  Father,  one  in  nature, 
essence,  power,  and  glory ;  and  while  I  bless,  adore, 
and  trust  him  as  the  true  God  and  eternal  life,  I 
honestly  aim  to  worship  and  honour  the  God  of  the 
Bible.  Let  me  not  be  charged  with  worshiping  two 
or  three  Gods.  To  us,  as  to  Moses  and  the  Israel- 
ites, there  is  one  God — and  one  only.  I  tender  the 
profoundest  homage  of  my  soul  to  that  lovely,  self- 
existent,  all-sufficient,  eternal,  and  incomprehensible 
Being,  who  made  and  who  governs  heaven  and  earth, 
and  who  has  revealed  himself  to  man  as  Father, 
Son  and  Holy  Ghost,  three  glorious  substances  in 
perfect  unity;  each  of  which  is  called  a  person, 
because  the  Scripture  ascribes  to  each  what  we  call 
personal  acts,  and  applies  to  each  the  personal  pro- 
nouns /,  thou,  and  he. 

But  let  us  attend  a  little  to  the  meaning  of  the 
second  and  concluding  clause  of  the  benediction: 
"  Grace  be  with  all  them  that  love  the  Lord  Jesus 
Christ  in  sincerity ;  Amen."  Grace  is  favour  shown 
to  the  unworthy.  All  persons  who  love  the  Lord 
Jesus  in  sincerity  are  Christians ;  and,  being  justi- 


THE   EPHESIANS.  827 

fied  by  faith,  they  are  enclosed  by  the  bonds  of  the 
everlasting  covenant,  and  shall  never  come  into  con- 
demnation: yet,  in  themselves  considered,  they  are 
unworthy ;  and,  therefore,  are  wholly  dependent  on 
grace  to  help  them  and  bring  them  to  the  promised 
rest.  They  are  warranted,  indeed,  to  expect  all 
needful  aid  and  support  in  duty  and  under  every 
possible  trial.  This  is  guaranteed  to  them  in  the 
covenant  to  which  they  have  annexed  their  seal ; 
but  it  is  connected  with  their  sincere  love  to  Christ. 
What,  then,  is  sincere  love  to  Christ,  and  how  does 
it  manifest  itself?  Through  what  means,  and  on 
what  occasions  is  divine  grace  exercised,  particularly 
towards  those  who  are  the  subjects  of  his  love?  A 
full  answer  to  these  questions  will  not  be  expected 
in  what  remains  of  the  present  lecture.  The  follow- 
ing brief  remarks  on  the  subject,  are  submitted  in  the 
hope  that  they  may  be  helpful  to  us  in  our  endeavours 
to  ascertain  our  interest  in  the  special  grace  of  God 
the  Redeemer. 

"  Grace  be  with  all  them  that  love  our  Lord 
Jesus  Christ  in  sincerity,"  or,  as  the  phrase  might 
be  rendered,  in  incorruptibility,  i.  e.,  sincere  love  to 
Christ  is  incorruptible  and  imperishable.  It  is  the 
effect  of  a  divine  influence  on  the  soul.  It  is  one  of 
the  fruits  of  the  regenerating  power  of  the  Holy 
Ghost,  every  one  of  whose  redeeming  acts  is  without 
repentance  and  abideth  for  ever. 

This  love  for  Christ  is  produced  in  the  believer's 
heart  in  view  of  his  transcendent  excellence.  It  is 
not  a  blind  affection  for  an  imaginary  or  unknown 
being.  "  I  know  him  whom  I  have  believed ;  and 
am  persuaded  that  he  is  able  to  keep  that  which  I 
have  committed  to  him,"  is  the  language  of  a  genuine 
and  intelligent  faith.  A  competent  knowledge  of  the 
Redeemer,  therefore,  is  inseparable  from  true  love 
for  him.  This,  indeed,  is  obvious  and  indisputable. 
We  cannot  love  any  being  of  which  we  have  no 
knowledge.    What  is  there  in  the  Lord  Jesus  Christ, 


328       EXPOSITION  OF  THE  EPHESIANS. 

then,  that  substantiates  his  claim  to  our  pure  and 
incorruptible  affection  ?  What  that  renders  him  the 
chief  among  thousands  and  altogether  lovely  ?  What 
that  warrants  Paul  in  this  benediction  to  suspend  the 
grace  of  God  upon  our  loving  him  sincerely,  and  to 
say  in  another  place,  "  If  any  man  love  not  the  Lord 
Jesus  Christ,  let  him  be  anathema  maranatha,  ac- 
cursed when  the  Lord  cometh?"  To  say  that  Jesus 
Christ  was  an  amiable  man,  an  excellent  teacher,  and 
a  great  prophet,  and  that  he  died  a  martyr,  would 
be  to  say  no  more  than  might  be  said  with  truth  of 
many  others.  Abraham,  Moses,  Elijah,  Daniel, 
Peter,  John,  Paul,  and  a  host  of  other  Scripture- 
worthies,  were  amiable  and  useful  men,  and  many 
of  them  sealed  their  testimony  with  their  blood ;  yet 
no  peculiar  love  is  exacted  of  us  for  any  of  them. 
The  fact  is,  Jesus  Christ  is  supremely  excellent  and 
glorious.  In  his  person  are  concentrated  all  the 
amiable  qualities  of  humanity,  without  any  of  its 
corruptions,  and  all  the  incomparable  and  adorable 
attributes  of  Divinity.  In  this  peculiarity  of  his 
character,  and  in  this  only,  do  we  find  a  sufficient 
and  satisfactory  reason  for  the  importance  which  the 
Holy  Scriptures  attach  to  our  loving,  believing,  and 
obeying  him.  We  are  to  regard  him  not  only  as 
our  teacher,  example,  and  kind  friend,  but  as  our 
redeeming  God  and  righteous  Judge.  His  eternal, 
underived  perfection  lays  an  indubitable  claim  to 
our  incorruptible,  unqualified,  and  unutterable  love. 
And  when  to  his  intrinsic  excellence  we  add  the 
consideration  of  what  he  has  done  and  suffered  for 
us,  are  we  not  compelled  to  acknowledge,  that  not  to 
love  him  is  a  sin  of  the  deepest  die ;  a  sin  which 
must,  in  the  nature  of  the  case,  for  ever  exclude  us 
from  the  benefits  of  redemption  ? 


THE    END. 


DATE  DUE 

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